THE EXISTENCE OF GOD

The text of a talk given by Eugene Halliday, Ishval Audio 95

Track 1

We have been asked by a number of people if we can talk about a possible proof of the existence of God, because at this moment in history church leaders seem to be very doubtful about it; they are doubtful about the virgin birth, they are doubtful about the resurrection, they are doubtful about the incarnation and God is such an abstraction that nobody really attempts to prove His existence. So we are going to put forward something that must be seen to be a proof of anything whatever that a human being wishes to prove. The word prove and probe have the same root To prove is simply to probe, to investigate, to use with reason, P R, Pi ratio, reason in the house, probe, reason in the house.

Now we human beings are the house that has to be probed. We can’t probe outside ourselves without probing inside. We have an external world, we believe we have because of our sense organs telling us about impressions received; and we have an internal world which is more or less correspondent with the external world. If it were totally non-correspondent, it would be utterly useless.

Now we have mentioned before that a dualism is ultimately impossible. In case there are any babies or caterpillars new in the audience, we will go over this proof because it is absolutely basic. Dualism means two causes of reality and the two are utterly alien, they have no points of correspondence, no ways of communication in a dualism. Now one of the dualisms offered by certain thinkers, is the dualism of mind and matter, or sometimes, spirit and body. Mind means consciousness engaged in an evaluating process, and that is the same base as ‘man,’ to count, to evaluate. Body is the object of the counting, so the mind and the body are considered by dualists to be utterly alien to each other. Body is tangible, occupying space; mind is intangible and does not occupy the same space as body in such dualism.

Now, we want to go very carefully and slowly to see that an ultimate dualism is utterly impossible, a dualism in which two beings were utterly alien, with no points of correspondence could not possibly interact. Can we see this, are there any dissenters? Two somethings, utterly alien, with no points of correspondence, could not interact.

Now. if we take the naïve dualism of mind and body, Do our minds and bodies interact?

Yes.

They do, because we can think about what we are doing, I wave my hand and I think I am waving my hand, there is correspondence and if there is correspondence, there cannot be an absolute, ultimate alienation of one from the other, there cannot be an ultimate difference, an ultimate lack of correspondences. So if mind interacts with body, there cannot be an ultimate difference between them. Mind and body must be two aspects of one ultimate fact. Are we agreed about that? Would Peter like to complain about it? No? No? good. If Peter agrees it is O.K. He is our yardstick, our cubit, our Egyptian inch whereby which we test everything. Peter, of course means a stone, and a stone in small is called calculus and to count carefully, is to be petrified, that is to become very clear, to take whatever there is and define it and cut in into the minutest bits and then to examine the qualities of all the bits. But, if the bits can inter-relate, they cannot be absolutely out of relation with each other. So, if there are two primordial particles and they relate, those two cannot be ultimately different so they are necessarily two modalities or modifications, or expressions of a primary fact behind both.

Track 2

Now, we are going to pass from that simple non-dualism to this question of God. How do we define God as infinitely, powerful, wise, active? We say God is power, form, function. Power, that which pushes itself about; form, that which shapes itself; function or activity, that which causes it to express itself in the actual world of phenomena, Power, Form, Function. As a mnemonic you make the sign of power, the manual of power, you hold your little finger and ring finger down and you hold the other three up, and on the thumb you place power, on the index finger form, on the middle finger activation or function or actualisation, power, form, function. When you make that sign, it is called the manual of power. It is to remind you of this fact that you cannot have an absolute dualism. So, if power can interact with form, or the will with an idea, then they cannot, ultimately be different. If this power and the idea can go into actuality, then actuality is not different from power-form or formulated power.

Now, when we define God, we define God in Infinite terms. We say He is Infinitely powerful, infinitely wise, infinitely active. We say He is omnipotent, on your thumb, omniscient on your index finger and omnipresently active on your middle finger, He is omnipotent, omniscient, omnipresent. Now if He were not those three, He would not be worth calling God. If we had a little god with no power but knew things and could do nothing about it we would say that is not a god worthy of our respect; if we had a god that was actual, activating and had no intelligence and no will we would say that is not a fit god; if we had form with no power and no actualisation we would say, that is not a worthwhile god. So when human beings are talking about a God worthy of the respect of human beings, that God must have whatever the human being has but raised to infinity.

Now, what has man got? He has a certain amount of power which he expresses in self-mobility; a certain amount of intelligence which he expresses in rational arguments, in formal explanations of things; and he has a certain amount of actualisations, he can do things. So man has, in finite degree, power, form, function, or will, idea, activation.

Now, does man originate himself, or does he appear in a world already operative as power, as form, as function? Do we come into a world that is already actual or not?

Yes

We know we do. Let’s be very careful, we cannot have a dualism. Now, our power, our will, interacts with other wills of human beings, of animals, of plants and so on. We all agree with that don’t we? Our power, our will can interact with other wills and a dualism is disallowed, impossible. So if we define God as the will power, which is the Infinite, which we call omnipotent, then we have to say, that because will can interact, the will of man and the will of that which we call God, must be able to interact. And if man has a formulative capacity that we call reason or logos, then that reason must be correspondent in essence and not different from and not alienated from, the same formative power in the Infinite, and if man is able to actualise himself in any way whatever, then his actualisation possibility must inter-relate with the actualisation possibility of that power which produced the Universe. So, in these three, we must say that we have correspondence with that which we worship as God. The word worship means ‘worth-shape’.

Now the human being is so constituted that he has designed for himself the concept of a god, so that many sceptics say well God is just an idea that a man has of an omnipotent, superior being, a superman with super intelligence and super activation power. Well, let’s examine this one. Everything that man has is derivative. Every man or woman born, born of woman, is derivative. He derives from the ovum of the mother, the sperm of the father, and the environment of the body, the recipient body of the mother, everything he does, everything he thinks, everything he wills is derivative.

Track 3

Now let’s hold this. Dualism is impossible and our derivative nature means that we are part of that Infinite Power, Infinite Form, Infinite Activation. We cannot be other than derivative, dualism is impossible and therefore, that from which we are derivative and ourselves cannot ultimately be different.

Now let’s have a little light on the dark subject. Let the light that you see on the screen, stand for consciousness. Light has always been in every major religion, every major philosophy, a symbol of consciousness, the power whereby we can see what is, see form, see form function, see evidences everywhere that there is power formally functioning. And that whereby we know this is called consciousness. The light represents consciousness. Would you like to have the phonetics of light to show that it is so? Alright, we’ll put it down.

L, now L means to labour, to work, in the Hebrew it is lamed and means an ox goad, a provocation to activity; I means the individuation, I the individuation, the yod, the jot that Jesus talks about, that shall not pass away till all is fulfilled. The individuation fact, each one of us is an individual, each one of us is unique even twins, even so-called identical twins, differ in characteristics. They come out of the same egg, they are nurtured in the same womb, they come out and they are manifestly different individuals, one is born before the other and is characterised by that fact for the rest of its life, one was above and the other below, one was on the left the other the on the right, in that womb. Everything about it is uniquely characterising and the letter I characterises precisely that. Originally, that I, a line, was a little dot and because of impurities in the paper or papyrus on which is recorded this, it was decided that wherever we had a dot, it might be a little dropping of a fly or it might be an impurity in the paper, we had better put a line under it to show that it was a dot and that is why we said, and some Greek scholars have said, “The Greeks are very intelligent, they don’t dot their I’s,” they put the I without the dot! Now they have got it upside down, the dot is the I, and this straight line is the indicator of the dot. It shows that it is a dot on a piece of paper and not an impurity in the paper.

Now, the hard letter G, gamma, the gimmel of the Hebrew, that hard letter G means compaction, it means condensation, it means power driving into its centre, to make itself solid, so when I’ve written the word lig, I’ve written a word which you all recognise as the basic of a word ligature and re-ligion, binding. I stimulate an individual to condense, lig. Now if I say the hard G, represents, originally, before lazy people existed, a letter that had to be pronounced, so in the old days they would say lig for that. In English, when we see it followed by H and T, we drop it. Why? Because it is a difficult letter to pronounce. You have to block your mouth at the back with the raised up tongue in a ‘ger. Isn’t it difficult to say ger? Wouldn’t it be more economic if we said well don’t bother to say it, just write it.

You know lig is another word for ‘lie’ isn’t it? In certain dialects you say, “He is a terrible ‘ligger’ Yes, do you know that one? Does nobody know that ‘ligger’ means liar? Do you know it’s an old English base? What’s the word in German for lying? This is in Germany now. Abel?

Lűge

Isn’t it the same word disguised a little bit? Lűge. A liar is anybody who ties up or binds an individual into a compact state. Later we will see that that is the only thing to separate, by condensation the consciousness from the Infinite light or consciousness of the Absolute. There is only one thing, to identify with finitude.

We put an H here, and that is an aspirate and we will treat this as one sound, namely a hard gamma with an aspirate on it, gh, so we used to say, once upon a time, ‘licgh’ and it is a bit difficult? So we said we will drop this sound, it is a hard sound to make, we will then put a T there and that T signifies the crossing, or crucifixion, of the forces which have involved themselves in that compact zone there.

Now, if you change this IGH into the German ICH, what does that mean, Abel?

Ich, I.

Ich I, the principle of individuation, I-hood. If we then put the L back and the T back we have written the German word for light, licht, or consciousness. We cannot have consciousness without ich, without this impedance of the Field by itself, self-condensing. There is the word that means ‘I’ in modern German and there is the word that means I in old English-Germanic roots, that is light, that is consciousness.

Now, we know that our bodies are derivatives, don’t we, from mothers and fathers and we know that they are all derivatives backwards from their mothers and fathers and so on and they were derivatives from the primordial powers that condensed, hard gamma, as the Earth, that the forces of Infinite power-form- function condensed to make the star system, the planetary system, the Earth on which we live. We are derivatives, from where do we derive?

The answer is we derive from the Infinite Power which produced the stars, which produced the planetary system, which produced the planets, one of which is the Earth on which we live. We are derivatives at every level on prior power-form- function.

Now the Infinite power-form-function, is the one we call God, and we call it God because God is good, good is God; in the German, Gott ist gut and gut, ge, good, is Gott. It’s exactly the same expression.

Now we are derivatives, in our power, that is our will; in our form, that is our intellect; in our function, that is our actualisation capacity, and we cannot be dualistic so we have to say that our selves and our derivatives and our sources are all, ultimately non-dualistic. We are functions, or modalities of that supreme Infinite Power that we call God. That is why one of the apostles says, “I am persuaded that nothing can separate us from the love of God.” We cannot be separated from our source, that dualism is impossible, and because we are derivatives we are derivatives of an Absolute Power-Form-Function. A supreme will, that is power; a supreme all knowing-ness which in man is intellect; and self-actualisation.

Now, when we remember our derivative nature and thoroughly understand that we are derivatives from that power, that intelligence, that actualisation that created the system of the stars, the Solar System, the planets and our Earth, and all the life forms, vegetable, animal, human, upon the Earth, we cannot disbelieve in our derivative nature, we cannot disbelieve that there is that from which we derive and we cannot help disbelieving in an ultimate dualism. Therefore, we are, each one of us, sitting on our own chair, an in-pression, a pressing in, an impression, an in-pressing of that Infinite Original Power from which we derive. Now this is why Jesus says, “Is it not written, ye are Gods.” And God is defined as a self-volitional, self-determinate, self-knowing, self-actualising being. Any being that is actually self-knowing, self-determinant is by definition, a god, and the Supreme Infinite, from which all those little gods derive, is called The God. In the Gospel of John it has hoch el, The God not just a god, The God, The God of gods. Now we are all little gods. That is to say, we have a will, we have intelligence, we have actualisation of our being, and that constitutes our divinity.

Track 4

Are there any non-gods, are there any bipeds walking about who are not gods? Well, the answer is, actually, yes. How so? Because of this fact, when two beings meet, like that, there is a zone of contingence, that means ‘with touch’, stimulation such that the stimulus of either can obscure the state of the other. Supposing that this one is uniquely A and that one is uniquely B and then where they meet the A tends to impose on B and the B to impose upon the A and they tend to do what we call identify. The A identifies with the stimulus from B and forgets that it is A; the B identifies with the stimulus from A and forgets that it is B. Now we are only actual gods if we remember that we are willed, self-determinant, intelligent, self-activators. If we forget that and let somebody else by contingent stimulus, by touch, stimulate us and drag us outside our skin, we lose, in act, our divinity. We become enslaved by the contingent stimulus, and that is called The Fall. The Fall is a fall into contingency.

Now let us remember the light represents consciousness. What do these circles represent? They represent zones of perception, zones of the interest. We are all interested in something and that something can either be our own self or other than our self. Now, if the interest is in ourself, truly, then a being self-interested will turn its energy into itself like that. All its energies will go in like that. That would be an entirely self-interested being. That is one kind of interest. The other kind is the interest in other beings through two-way contingent stimulation.

The interest in two way contingent stimulation is very dangerous because it can cause A to forget A and think itself B. We saw that when princess Di emerged in the public eye with her hair done like this and immediately millions of women rushed to the hairdressers and came out like this. Now that was identification, we call it a manifestation of stupidity. Why did they all rush off and do their hair in that way? Because unconsciously, that means, not in full awareness, they all thought if I get my hair done like that already, I could have married Prince Charles. Do you believe it? It’s true. Somebody with exceptionally bad taste in the Royal Family will go out and have a dress designed for them by a semi-idiot, put it on, appear in public and immediately, fashion is created. Why? Because of the unconscious mental processes whereby, through contingent stimulus, an ordinary person suddenly thinks, “My word, if I’d have thought of that first, I could have been a princess.” Do you believe it? Do you feel ashamed of it when you think of the danger, that you might think, “All I have to do wear this or that and I can change my social status, I can move up from scrubber to prince.” Do you believe it? It happens every day and billions of pounds are spent in advertising to reinforce it.

So that is one terrible danger, a danger of identification with the alien. The opposite danger is this, that in self turning inwards, it is possible to forget that there is anything other than this zone which turns in on itself and doesn’t want to know that there are other zones in the Infinite and this we call the demonic. It turns in upon itself, the de is for division and the mon is for counting, it divides itself from the rest of reality and turns in upon itself and it is then demonic. It doesn’t want to know about anything except itself, internal to itself, no other being, and no Infinite light, no Godhead, no Supreme Infinite Intelligence, just myself, locked in myself. The extreme form of that is called solipsism, that a person believes that he and he alone exists, and the rest of you are figment of his imagination.

One evening a fellow brought a girl with him here and introduced her to me as a solipsist and I put my hand out and shook hand and said, “Oh that’s good, so am I.” Well that couldn’t be true, could it? So she never came again. On one occasion another fellow at the university boasted he was a solipsist, that meant we were all figments of his imagination. So I tapped him on the shin bone with my foot and he said, “What did you do that for?” And I said, “Not the faintest idea, why don’t you control your figments better.”

So we have two terrible dangers, a danger of identifying with Princess Di’s hairdo, and the danger of total self involvement, the demonic isolated in a world of one’s own. We see an approximation to this in the autistic child. You know, maybe you have seen an autistic child, have you, totally involved? Usually they are in a hospital and they don’t come out and they don’t respond. They are locked, from whatever causes, in their own mental processes.

Track 5

Now, remember, dualism is impossible, every power we have of will, of thought, of action, is derivative, and being derivative, can interact from that from which it derives, That from which it derives is Infinite Power, Infinite Form, Infinite Function, and that is God, and therefore, we human beings, can interact with God. And we have two dangers,

1, Contingency. We meet an atheist. An atheist said to me on one occasion, “I’m an atheist.” I said, “What does that mean?” He said, “There is no God.” And I said, “What is that which there is not? Can you explain to me what it is that is not?” and he became a bit confused.

Could you try to explain to me that which is not?

“That is something I which I do not believe in.”

What is it?

“It is God.”

What is God?

“That in which I do not believe.”

But in not believing in it you have objectified it, it has become a thing. What are the qualities of this thing?

“Well er,”

Omnipotent, omniscience, omnipresence?

“I don’t believe it.”

Well, do you believe that your eye, looking out, millions of light years away, can see a star?

“Oh, yes, I’ve seen one of those.”

Then your awareness field must be at least be as big as that Field which includes the stars that you can see, and can you see beyond that star into the darkness? Are you aware of the darkness beyond the stars? Is that darkness not already inside your consciousness as darkness?

“Oh well, that’s only a concept.”

Only a concept? The word concept means to capture. Con cept, the cept part is from a word meaning to capture. That which you capture together is a concept. Well, do you not capture darkness? Have you not been unconscious? Have you ever had a general anaesthetic or a thump on the head that had made you forget who you are for a moment? Do you not go to bed at night and go to sleep? And sometimes, when you are asleep, you do not dream, you are in a dreamless sleep? But, when you wake up in the morning, do you not know that you had a good night or a bad night? Everybody knows whether they had a good night or a bad night. Now that means, that whatever it is that is awake during the daytime, when it goes to sleep is still, mysteriously there, and it only needs a certain change in its function, tense, form, its function, the way its power behaves and it becomes itself again.

How do you ever go to sleep at night with terrible courage? Why aren’t we afraid that tomorrow we will wake up a dragon or a lizard or a butterfly? Isn’t that a dreadful, real danger? Every night when I go to sleep, I put my head on a cushion and think. “Supposing I wake up in the morning and I’m a girl? Perhaps I’d better hang onto my concept. I said to the boy yesterday, who said he had no identity, “Are you a boy or a girl?” and he looked a bit injured and he said, “I am a man.” he didn’t want to be a boy. “I’m a man.” O.K. very good, he is a man. Had he not identified himself with the concept ‘man’ at that moment?

Now man is an interesting word. Let’s have a bit of man word. M means substance. Now there is no substance other than the light of consciousness. Substantia, that which is standing underneath all that we know, of powerful, constant activity, that is the meaning of the M. but when we pronounce that we close our lips don’t we? At least, I tend to. Will you try to say M with an open mouth for me? Can’t you manage it Ghreta?

Not much to say.

Oh what a terrible limitation. Well if we do manage it, we say mmmmm, we have closed ourselves. How do we close ourselves, the answer is we take any zone whatever we like and we surround it with a definition and as we circumscribe it with words and say, “This is the zone of my operation.” Z one, the zealous unification of my intent to be a being, and I am going to close my lips and go “Mmmmmmm.” You know when you say ‘mmmmm’ like that, like bees humming, you are really thinking ‘honey’ to your self. I’m my honey. “Rosie you are my posy,” and you are thinking of yourself yum, yum, yum. The word ‘yum’ means affirmation of substance. The substance is you, it’s your very own being. The substance of God is God, His very own being. What He is, is life Infinite, Power Infinite, activity Infinite; what we are is power, form, activity relatively limited but by only one thing, our identification.

The atheist certainly preferred not to be God, can you tell me why an atheist doesn’t want to be God?

He doesn’t want the responsibility.

He doesn’t want the responsibility of having to be kind to his mother-in –law, does he? Or perhaps even to his wife. If we are God, have we not the imperative, the moral, the ethical duty to take care of our creatures which we make? Can we dodge responsibility for the things we create?

No.

Track 6

No.

So to be a God is to be responsible. Who likes it? Answer, not capitalists, not materialists, not those people that hate ethical responsibility. Now, we are all power, form, function; will and intellect and self-activation capacity and we create things, when we create we are under the duty of taking care of what we create. If we doodle on a napkin in a restaurant, do you throw the doodle away, carelessly? Have you no consideration for the doodle? Do you say, “Bah, only a doodle?” Under foot, down with doodles, or do you secretly say, “Oh my doodle, rather good that.” I know a man who came to see me one day and he had done a doodle. I’ll draw you the doodle. He was a very worried business man and he went like this. Now I want you to interpret this for me. He said, “I’m terribly sorry, I can’t stop doing this, and I feel absolutely awful.” So I said, “How do you feel now?” He said a bit better. The doodle was an expression of his internal process. Now would you believe that doodle and deordle means God. Do you know what a doodlesach is? Bagpipes. I’ll draw you a bagpipe, you can tell which way up it is, here’s a bag, yes, will that do for a bag? Not bad is it? And here’s a pipe. What does doodlesach mean in German, Abel?

Bagpipes.

And what is it a symbol of in Germanic art, in say, Bosch? It is a sign of sensual, basic rudery. Looks a bit like it too.

Now in Egypt they said well, we want something to stop it, we have got the Crux Ansata, the symbol of life. Why do we put that cross-bar on it? Well if we are not careful. This pipe will vanish in the sack. Do you know that the appetite of women is infinite and the capacity to satisfy it by men is finite? So we need a stopper.

An act of mercy.

What?

An act of mercy.

So that Crux ansata, that crux, the crux of the matter, that word belongs down there and this is the ansata, the handle. Now, what is the handle? An means snake and sata means being. Shift the N to the end, Satan. Is it not through womankind that we come into birth? If there were not that there are women through which to come to birth, wouldn’t we have to wander in infinity like spirits with no home? Can you see it? Unless we gain finite birth in bodies, we are vapours, we are wandering spirits in infinity, so coming to be born is very important for that process of identification which we, as humans, value so much.

Remember the light is our consciousness; anything we draw upon this sheet is a content, that means ‘with-holding.’ We hold our consciousness to a point. Here is one by Pythagoras. Primary point, one, spelled with three letters. Whether we say one or ein or une or uno, we spell one with three letters. Why? Because one is power, one is form, one is function. We cannot have a one which is not a triplicity. So, in Ancient Egypt, where Pythagoras spent twenty-two years studying, like Moses did, in the same place, and Jesus did in the same place, and Plato and all kinds of Greek thinkers went there, for their holidays, like Butlin’s camp, to learn deep things, called Hi di hi. One begets two. That means when you look at the one, you see immediately two, why? Because the one is finiting and confined to a point and the other one is the Infinite Light, all-consciousness, the Only, already there is two. But we want to represent the Infinite One beyond, finitely, so we say, O.K., one of them is the point and the other represents the consciousness beyond the point. One begets two, and two begets three. How? Because when we have one, viewed polarised as two, that is the Trinity, and the two halves, the one here precipitate and the one non-precipitate Infinite Beyond, have a relation, so we have three, that and that are related , and three begets four. Why four?

Well, there is a one, there is a two, there is a three and there is a four. Four has always meant consolidation in the Earth. As we get two forces opposing each other and two at right angles to those and it makes solidity. Four has been the number of the Earth, the number of solidity. In Cabbala the fourth sephira is solid God, Kether, compassion, mercy, Jupiter. Jupiter is Du Pitre, Deo Pater, God the Father, the first three-dimensional God. Now Lao Tse would say, “One begets two, begets three, begets everything. Now in counting, Pythagoras would say, “Please count for me this symbol, one, two, three, four, five, six, seven, eight, nine, ten.” (Lao Tse) He’d say, “No, count this way, one plus two equals three, and this three plus the original one, of which those two are polarisations, makes four which is a solid.”

And we will now put them together

Here is the four, which is the Earth, and resting upon it are two columns, Boaz and Joachim, and a triangular roof on top, with the symbol of the primordial dot. Now you can find this diagram on Gnostic gems of the second century and it represents Solomon’s Temple. Why? The name of one column means strength, the meaning of the other, to establish, both together, stability. Primordial idea representative of power, form, function, the duality springing out of it opposing forces because every force that is posited opposes its origin and any subsequent force, and then the gross establishment on which all stand. Now we have got to see that earth as the centre on which we live, like that, and we have got to see the poles like that, and we have got to see the triangle like that in which they are; and we can see immediately that this dot here represents this dot and the Earth. Our earthly body is the compaction of our spirit, compacted spirit is physical body just as our bodies are uniquely, chemically different, so our spirit is rationally different. Now that symbol is very, very simple and it is said to be a drawing of Solomon’s Temple.

Track 7

Now you remember that we have four levels of meaning; a literal level, allegorical level, homiletic and mystical. Now, as far as this drawing would be concerned literally, it would be a structure made like that. You need to find a piece of rock, flatten the top, put a couple of columns on it, put a triangular or pyramid roof on it and put the sign of the Sun on the façade, and it really existed like that in Ancient Greece, the basis of Greek architecture, and it really existed like that in Egypt, in Babylonia, in India, in China, they built it this way. And it was a physical fact, but when the priests who designed it looked at it, did they think it meant a physical fact only, or did they think it meant an allegory? Allegory means ‘other reading.’ This is the earth on which we stand, these two columns are one my right hand of power, one my left arm of cunning, we are beings of power and cunning, of will and intellect; the triangle represents that which synthesizes our power, form, function; and the little solar globe there represents our primary initiative. We have now got an allegory. Are we satisfied with it?

Well, we want to make a fraternity of free masons of people who all believed they derived from one mother. They are sons of primal Ma, Ma sons and the woman of which they all derive means Universal Substance.

So now we are going to make a homily out of it, you are all people. Amazing isn’t it? You all stand on the Earth and you all have power and intelligence. And this is the homily part, “I call upon you as fellow sons of the Eternal Mother to co-operate, and triangle, to unify and have initiative and make a wonderful co-operative society,” that’s homily. Homily is that which you address to a mass of people, that tend, if you are not careful, to take things literally, or misunderstand the allegory, so you are going to tell them all this means “Be kind to each other.”

Use your initiative to unify your three parts, power, form and function, head, heart and tum, remember you’ve got strength in your right arm, and cunning in your left arm and use your strength to defend each other and your cunning to get each other out of mischief, cunning means educate, fill with ideas, that is homily. I remember when we entered the European Market, one bright politician stood up and said, “The British people have expressed their desire and will to enter the Common Market.” How did he know that? Wasn’t it just homily? The British people woke up and said, “Good God, did we? Mmm, must have been in the pub that night, or something, we don’t remember doing it but he said with great conviction.” That funny fellow, that’s a spare time conductor makes funny remarks like that. That’s homily.

Now the mystical meaning, mystical meaning, now that comes from a word meaning to keep your mouth shut’. Keep the secret, don’t tell anybody. The mystical meaning is this, these ten points are the same ten points that occur in the tree of life in the Cabbala, appearing as ten sephiroth, spheres of being or zones of influence, or levels of consciousness, and this represents our physicality; and these two columns represent our will power and our cunning, our intelligence; and this triangle represents our ability to co-ordinate our thinking and feeling and willing: and that dot represents our power of initiative which proves that we are divine. Some believe this Temple of Solomon means divinity, we are all divine beings.

What does divine mean? Well, you know that’s a word meaning God, (div) It occurs in the Germano-Hindu language, Sanskrit, means God. It means the same thing to the Greek and it’s reduced to a JU. Notice that D occurs, D, d-e-u, when you say ‘deu’ aren’t you saying Jew quickly, Jew, deu, yes? That occurs also in the Greek word Ju, that’s is, Pater, Father, that means ‘who put us here,’ yes, and this means ‘I move three-fold life’. I am divine if I can divine what corresponds in my will, my intellect and my power of self- activation. I am divine if I can do those three things. And if I can do them in a small way, I am a little divinity, if I can do them infinitely I am the Big Divinity.

Track 8

Now all yoga systems aim at making that individual point, which comes from infinity like that, turns round, that is the number six which is the number of individuation and the number of the sun in pre-Christian religion. Why? Because we can divide it with the compass into six parts.

Six, ex-sist-ence. The word existence means six-fold, out of six. It turns round and it has five senses and a common sense, so six is, and when it has done that it has brought itself into ex- sistence. You know the ‘X’ is only a K S. Ex-sistence, now that is six. This ( K )means crucifixion and this ( S ) means essence. The essence of crucified six-ness, that’s that wheel, that is called the wheel of being, the wheel of existence. We exist insofar as we stand, visibly, tangibly present in the middle of the Infinite Field.

The Infinite Field has no edges, no circumscribing boundaries and this being here has a circumscribing boundary whereby we know we exist. So we can say that when we think about God as ex- sistence, we are thinking about that power which captures itself. That little diagram is inside a bigger diagram, like this, that we call the Universe, and every one of us is a little one of these, and within each one of these there are some more little ones. Can you see that one, it is very much like an eye, isn’t it? Supposing we take the Egyptian form of that and we go like this, don’t you think that’s the same diagram? It is. And to remind you that you are cunning we curl that upon itself, and to remind you that have direct power, then do that, and there’s your Egyptian Eye of Horus, of hierarchical power. You are hierarchical, that means you know there are differences of power, a non- active, non-thinking, impulsive being wastes itself. You know that a being that can’t think is not formally clear, and you know that a being that can’t feel doesn’t get the value of what it is thinking or doing. Now this eye tells you, there is a wind in from infinity, a turning, and a positing of a point of initiative. The name of that initiative is pu, which means power driving, plus pil which means pi-law or reason. Pupil, that dark centre of your eye means powerful reasoner.

Now would you believe that when your eye was evolved it actually grew out like this, from the brain. It went like this. It actually grew like that, and it gripped itself like that and that’s a section through it, and there’s your retina and there’s that little lens. It has grasped, it has conceived, it has captured together a world of perceptions. Can you feel in your own eye, when you look out, there is intent to be interested, that you are really a wilful being? I look at you, in the act of looking, I look for something valuable. If I see nothing I lose interest, if I see something, I want it. Essentially the pu- pil is appetival and the iris means rainbow doesn’t it? That’s your retina there, thrown forwards and you’ve got coloured pieces like this. There is your pu-pil, the dot in the circle, here is your iris, all the colours, which means powers, in the pupil or precipitate centre of power- reason, split and make a rainbow. The light goes through that pupil because the pupil is paying attention and dragging the light in. Do you know when you look at somebody, you eat them? Do you believe that, you actually start eating people? Every time you see something worth eating, you surreptitiously, spiritually, pinch a bit. That’s why it is very dangerous to be admired. You could find yourself very weak through the admiration of other people, they’ve really been eating from you by their imagination. Do you like that? Everybody a vampire.

Track 9

Funny, Bram Stoker who wrote Dracula, he was a friend of my father’s and in private he said, “I really believe in vampires you know! They’re not fictives. Then he used to do that. “We’re surrounded by them and we are also are vampires. He knew that this power to go through the pupil and look at people is a method of capturing their interest. And when you capture their interest, their interest flows out as energy towards you. Who cares about midnight movies in the presence of that fact,mmm?

Now have we understood, dualism is impossible we are all derivatives and our derivations have given us power of will, intellectual ideation, self-activation, and they are derivatives? That for which we are derivative in its infinity we call God. Therefore, we are all children of God. That the CH in child means ‘chop’, separate, chop, work, divide, that’s the meaning of child. Just like baby means, ‘still having to be cuddled’, child means chopping off from the parents, ‘I want my own way, already’. Youth means, ‘I behave like God’, and ‘mature’ means, “I have been utterly conditioned by the law”.

Do we consider this is sufficient proof of God? Have we not probed our derivative will, intellect, self-activation sufficiently to know that we are derivatives from an Infinite Power, of Infinite Intelligence, of Infinite Self-activation, and that we have participated and got it, but we will have more of it the more we realise our derivation from this Infinite Power. We grow in divinity as we absorb this fact. Where is doubt, doubleness? DOUB in doubt and double is the same. It means, ‘Your house divided,’ mmmm? House, B; D, division. Divide, drive the house into bits. “If the Sun and Moon should doubt, they’d immediately go out.” If you doubt your divine origin you weaken yourself, so all atheists are weaker than true understanders of divinity, what would you like to be, a weakling or a strong being? What would you like to be, intelligent or stupid? What would you like to be, a creature of creative initiative or one entirely dependent on external stimulus? Now, if you choose the positive you are claiming the divinity which is rightly yours.

Eugene, is our proof to ourselves infinite perspective?

Your proof to yourself if you complete it, is Infinite perspective.

Yes.

And if you stop half way and wonder whether it is true, it is you doubting you, deceiving, deceive means two captures, “I’m not a God, I’m a miserable, finite creature”, then you doubt, then you lose your Infinite perspective.

Even if you lose your dot will the loss of it where you say one dot is one, two dots are two one dots then your perspective is becoming..

Wider, yes. What was the question of the Riddle of the Sphinx? What is it that goes on four legs in the morning, on two legs in the afternoon, three legs in the evening? Do you remember? Wasn’t that the Riddle of the Sphinx to be solved by Oedipus? Do you know Oedipus means ‘swollen foot’ or ‘phallus’ or drive, individual drive? Now what is it that goes on four, two and three? So they very kindly said, “Oh well, we’ll fool the people with this one, we’ll say a baby goes on four legs when it’s little, and when it gets a bit bigger it stands on two legs and when it’s an old man it needs a stick.” Now that was a homily. The reality is the baby is a materialist, he wants to clutch everything. Four is the number of tangibility, and when he gets a bit older he goes on to two, two means analysis, di-vision, and three doesn’t mean leaning on crutches, it means synthesis. So first, an external, tangible, seeking, grasping materialist like every baby. Do you know that babies can support themselves on a stick within an hour of being born, taken out of their mothers and they have such tenacity of grip they can hang on. Look at little baby monkeys, and their mothers are jumping about and see, who is doing the hanging on, the babies. The baby has a terrible tenacity, holding power because thereby it doesn’t get separated from that which is going to nourish it, yes? Isn’t that lovely?

Track 10

Four, two, three, will you add those up for me Peter?

Eight.

Nine!

I like business men that can’t count. You are ripe for a good bargain you are. Of course if you keep going up one at a time you are bound to hit the right number eventually, aren’t you? What is the ninth letter of the Hebrew alphabet? Any offers?

Teth.

And what does it mean? Serpent, the worm that dieth not. Infinite, appetival, power, intelligent self-activation, teth. Do you know the number nine is called the number of the magician, why? Because when you do an operation with nines, mathematically, you add them up, they always add up to nine, don’t they? One nine, two nines eighteen, eight and one is nine, twenty-seven, seven and two’s nine, goes right up, eighty one, eight and one’s nine, it always comes back to this, primordial, powerful, appetival, intelligent drive. Shall I draw you a teth? טּ Usually this one thing is like a base line, this is a serpent lying down pretending to be a rod, a book which a serpent is reading, and an intelligent serpent which is studying the book. If you did it very simply you might go like this and say that is a serpent in an act of self study.

Now, what does the word nine (nein) mean? Phonetically Nein, nein, nein, nicht das. No, nein, negation of one, a denial of unity is nine. Why do we deny unity? We don’t want to be crudely, rigidly monistic, we want to be non-dual, not rigidly monistic. All the arguments in religion are caused by somebody trying to be monistic and deciding everybody else’s religion is wrong, whereas with non-dualism they are all right. The man that leaves his own religion for the religion of another has understood neither his own religion nor the one he changes to, because all religions are varied expressions of one supreme religion, Sentient Power, form, self activation, that is the truth behind all religions and all philosophy and it is represented in that lovely little sign.

Now this little drawing shows you an ibis- headed fellow with a beak, his name is Thoth in Greek, which is a form of Egyptian Djeheuti, which in our day is called technology, know-how. Now isn’t the whole pursuit of knowledge and wisdom a pursuit of know-how? Could it be anything else? No. In order to know-how you must examine your own being, your own thought, your own feeling, your own will, your own body and you must incarnate all this. And when you incarnate it you catch yourself by the tail and turn yourself into that magical serpent who has established himself by his own reflexive act. He bites his tail, the message goes round, “Somebody has bitten me, was it myself or somebody else? If I think it was somebody else I bite back in an act of revenge, and if I know that I created the condition where I got bitten, I don’t bite back.

So the law, don’t revenge yourself, but meditate on how did I get in the position where this other person could bite me? It’s my own stupidity that makes it possible for another person to injure me. What am I doing there at the time they injure me? Why am I there, yes? What am I? Where am I, when am I, yes? Why, who am I, and how did I get into this, yes? Five Ws and an H, always go through them. What am I, where am I? Remember where ever I am I put myself there, either deliberately or unconsciously, or by accepting an invitation, am I, when am I, why am I, who am I, a volitional being, how am I, by what manner do I become myself? The answer is by self-precipitation. Nobody is responsible for anything that happens to us, we and we alone are responsible, each one of us individually, for everything that happens to us. We stop cursing the other people because we put ourselves in the position where they could operate upon us. Do we like that or does it make us a bit nervous? Was I really so stupid? Answer, yes. Should I remain so stupid? Well I might get more experiences if I do. That’s called the secret of the Tarot Fool. He behaves like a fool and he gets wised up. If ever he thought I’ve been foolish enough I will stop, at that moment he stops self-education.

So we rest on that mystical drawing of Djeheuti, modern technology is nothing but the expression of the intelligence of the intelligence of that divinity called Djeheuti, who is that mysterious, ninth letter symbol which is said to be a snake who is a funny kind of snake because you know, in the evolutionary scheme, birds devolved from reptiles. The bird is a flying snake you get it in some of the Egyptian pictures like this, flying snake, complete with wings, Quetzalcóatl, (Xólotl,) the serpent that flieth in the night. We are all that. As to the wings, it means I intellect, things of the air, as to the wriggler here means sensuality, appetite, the volitional pursuit of that which will make us happier than we were.

Is that counting?

Counting?

This that marks the man?

Yes, well man of course, is ma, substance, activated, that’s marg, principle of motherhood, plus N, which is short for nous, intelligence, and it is through this intelligence you control the appetite. So somebody was not called a man, in the Ancient World, unless he had escaped the control of his mother. If he remained under the mother’s thumb he was not called man. In the Pacific, you put an A on it, mana. Now na means serpent and that means appetite. Mana means magical power, the power whereby you are able to nam or mane to yourself, your functions in every aspect.

That’s human?

Human means hierarchical man, H means hierarchy and U means driving power. A man is simply a being that can count by negating his appetite, a human is one that sets up a hierarchy of power drives. So will you rest a little with Djeheuti( Tehuti)?