Self Realization of the Personality, or

Commentary: The Revelation of John [the Divine].xxx(Apokalypsis Ioannou tou theologouggg)

Without doubt the authors could not possibly have intended this thoroughly occult work to convey the simplistic meaning of "revelation." For all those seeking religious revelations, the book reveals nothing but total obscurity, for it is profoundly esoteric in both form and meaning and utilizes the mystery language of the zodiac to disguise its true intent.

It further hides its true meaning behind symbolism, allegory, anagram, number words, misleading allusions and other puzzles. These simple yet clever devices have successfully shielded the book's real and metaphysical significance from the profane and sentimental churchmen who have so diligently preserved the text from corruption through the many centuries of its existence. To their simple minded devotion and superstitious faithfulness to its preservation, we owe the book's preservers a debt of gratitude.

Yet, had the literal minded churchmen discerned even a hint of the book's true meaning they would have undoubtedly destroyed it long ago, since that meaning is totally inimical to their religion. In fact, the Apocalypse is the undoing of all religion and all those who have set themselves up as middlemen between their fellow human beings and the truth that will set them free.

The "unveiling" (Apokalypsis) is that of self realization which in the ego conscious state remains obscured. Only by maintaining that obscurity can churchmen, wherever they be found and however they may describe themselves, justify and continue their parasitical existence.

The term "John" (Ioannes) symbolizes the personality within whom self realization occurs. That he is not simply the author of the book is amply clear from the nature of the text and the context in which the term John occurs. The bracketed words which are a descriptive appellation of John have been added as a superstitious gloss.

1, 1. The realization of the integral self:

Commentary: The revelation of Jesus Christ... (Apokalypsis Iesou Christou...)

In the title it is the personality, "John," which is to be unveiled, while here the subtitle indicates that it is integrity, "Jesus." In fact, the personality and integrity are but two different aspects of one individuality active in the twin realms of phenomena and nonphenomenon.

The personality is to be unveiled of its ignorance of the true nature of itself and integrity of its unseen, yet all pervasive presence. Quite simply, in the process of self realization that which is unveiled or revealed is one's own integral self consciousness, which is throughout the New Testament termed "Jesus Christ."

Again, the very nature of the text, which is a complete and profound description of human consciousness, demonstrates very clearly that the words "Jesus Christ" do not refer to anything other than one's own self realization. Jesus the Christ, far from being the unique event depicted in orthodox history, becomes flesh in each and every human being who opens him or herself to that intimate realization.

that state of personal consciousness which is awakened to the perception of self awareness that must soon be expressed.

Commentary: which God gave unto him to shew unto his servants things which must shortly come to pass. (en edoken auto ho theos deiksai tois doulois autou a dei genesthai en tachei.)

The term "God" (theos) is used to refer to consciousness itself, to the hyperstate and, as here, to any state of consciousness in general. The "servants" (douloi, lit. "slaves") of integrity and consciousness are its personal embodiments: living human personalities. The "things" referred to are the perception of one's own consciousness and its expressions and experiences in the state of unveiled self realization, which is about to be described in some detail. In those to whom such an understanding has come, the transformation of personal awareness does indeed "shortly come to pass" (genesthai, lit. "be born").

Integrity reveals itself through its identity as the personality,

Commentary: And he signified it by his angel unto his servant John.... (kai esemanen aposteilas dia tou aggelou autou to doulo autou Ioanne...)

It is one's own integrity that reveals itself by the inherent psychic power, the "angel," of self consciousness as the personality, which until this moment of realization has lived unaware of its true nature and identity.

Esemanen really means "symbolized" and the personality is, in fact, the living symbol of conscious integrity. Quite literally, the personality simply is self consciousness as active in the phenomenal realm. The personality expresses in its life and experiences a degree of conscious awareness and a state of self realization as its personal perception of reality. Until the moment of realization in the full sense, however, both the degree of awareness and the state of self realization are more or less limited.

2 who is proof of the individuality of consciousness and evidence of the integral self, and everything perceived.

Commentary: who bare record of the word of God and of the testimony of Jesus Christ, and of all the things that he saw. (hos emarturesen ton logon tou theou kai ten marturian Iesou Christou hosa te eiden.)

The personality "bares record" and embodies the proof, by virtue of its very being and self awareness, of the individuality of consciousness. This individuality is the "word of God" (logos), which when spoken, or expressed in the metastate, takes the living form through which consciousness enters into the process of self realization.

The personality further "testifies" to the truth of its own inner integrity ("Jesus Christ") which, through the agency of the personality, is about to manifest itself consciously in the world of action, perception and experience. The "things that he saw" (hosa te eiden) are, in addition to the ordinary experiences of life, also the truths of reality as perceived through the personality who has indeed awakened to self realization.

3. Ecstatic is whoever discerns, and whoever comprehends his individuality,

Commentary: Blessed is he that readeth, and they that hear the words of this prophecy... (makarios ho anaginoskon kai hoi akouontes tous logous tes propheteias...)

Makarios connotes more than mere "blessedness" or happiness and is equivalent to the Sanskrit satchitananda ("existence, knowledge and absolute bliss"). True being (existence), consciousness (knowledge) and (absolute) bliss refer literally to the ecstatic state of self realization.

"He that readeth and hears" is simply the personality, awakened to its own inner truth and capable of comprehending that truth. The "words" (logoi) of the Apocalypse are both a description of the reality of human individuality and also a description of the actual living experience of consciousness individualized as a human being in time and space.

Propheteia does not simply mean "prophecy" in the sense of fortune telling, but literally "speaking for." In the New Testament, speaking for "the gods," is intended, since realization takes the form of intuitive insights. These originate from "above," the realm of the mind, and physically the brain, which is the mind's physical analogue.

The real "words of the prophecy" consist not of obscure messages written in books such as the Apocalypse and other esoteric works that require secret keys and codes to understand. The "words" are rather the psycho physiology of the human being, which are secret only because they lie hidden within each of us and are revealed only to those with sufficient insight.

and sustains the sexual polarity that maintains it! It is outside of time!

Commentary: and keep those things which are written therein; for the time is at hand. (kai terountes ta en aute gegrammena; ho gar kairos eggus.)

The "things written therein" refer to the underlying energy of the polarity of ideation and form that generates and maintains the state of human existence and individuality. This polarity manifests itself in the subatomic realm as the forces of attraction and repulsion and the many subatomic "particles" that manifest these forces. In the macrocosmic realm the polarity is manifested by the forces of expansion of the universe and contraction caused by gravity.

As human beings we experience this polarity sexually. Psychologically, our sexuality is the primary fact of human being and experience. Sexuality is the core of our being and here plainly described as the individualizing mechanism.

Kairos refers to a period of 17 1/2 days added to every fourteenth year of the ancient Jewish calendar to realign the 364 day solar calendar with the actual movements of the sun,eee just as we now add one day every fourth year in the Gregorian calendar. Unlike our modern calculations, however, which produce the leap years, the intercalated days of kairos were not counted as belonging either to the preceding or following solar years, so they represented a period that was quite literally "out of time." Used here, the expression aptly describes the timeless quality of the experience of ecstasy.

Dangerous as this entire passage was to their metaphysical position, the authors of the Apocalypse could not expunge it from the text since they also needed it to refer specifically to the sympathetic and cerebro-spinal nervous systems, referred to further on as the "book written at the back and sides."

4. The personality exhibits seven states of consciousness which animate incarnation,

Commentary: John to the seven churches which are in Asia. (Ioannes tais hepta ekklesiais tais en te Asia.)

The first tenet of the metaphysic of ecstasy is that the personality is the living embodiment of consciousness. Although in the form of an epistle for dramatic and literary purposes only, this first statement is really the beginning of a description of the metaphysical structure of the personality.

The "churches" or "assemblies" (ekklesiai) symbolize the seven main chakras, or states of conscious activity, whose workings animate physical life as incarnate forms. Esoterically, the term "asia" represents human incarnation favorable to self realization and also the physical and psychic body.

from what is, what was, and is coming;

Commentary: [Grace be unto you, and peace,] from him which is, which was, and which is to come... (Charis humin kai eirene apo tou ho on kai ho en kai ho erchomenos...)

He who "is, was and is to come" is self consciousness abiding in the eternal now of the pleroma, or fullness. In the orthodox rendition the word erchomenos is mistranslated. Erchomenos means "coming" in the present tense and has been used very precisely, since the verb "to be" or "to come" (esomenos) would convey an erroneous metaphysical concept. The future tense would imply something that does not yet exist, whereas self consciousness subsists in an infinite present that includes within itself both the past and future.

"Grace and peace to you" was the greeting of one of the messianic Essene factions. It is both a gloss and a misleading allusion meant probably to suggest an Essene authorship.

and from the seven abilities which are of the energy body;

Commentary: and from the seven spirits which are before his throne... (kai apo ton hepta pneumaton a estin enopion tou thronou autou...)

The "seven spirits" (pneumata) represent the seven abilities of self consciousness associated with the seven main chakras. These psychic forces formulate the expression of self consciousness in the metastate through the agency of the energy body, or "throne." This complex psychological structure is described in detail in chapters 4 and 5.

5 and from the integral self, the faithful witness, first aroused of the dormant faculties, and principle efficacy over the autonomous traits and instincts.

Commentary: and from Jesus Christ, who is the faithful witness, and first begotten of the dead, and the prince of the kings of the earth. (kai apo Jesou Christou ho martys ho pistos ho prototokos ek ton nekron kai ho archon tou basileon tes ges.)

The abilities and the faculties comprise complementary powers of the psyche. Integrity is the "faithful witness" (martys) to self consciousness, which along with the other intellectual faculties became dormant, or "dead," (nekros) during the involution phase of the aeon. It now reawakens as the "first begotten" (prototokos). During involution only the autonomous and instinctual activities of consciousness remained active. These totally unselfconscious traits, "the kings of the earth," now yield to the authority and efficacy of self conscious action, which is their "prince."

That identity loves and objectifies the personality from its ignorance in its own understanding, 6 and makes it self conscious;

Commentary: Unto him that loved us and washed us from our sins in his own blood, and hath made us kings and priests unto God and unto his Father... (to agaponti emas kai lousanti emas apo ton hamartion emon en to aimati autou kai epoiesen emas basileis kai iereis to theo kai patri autou...)

That which "loves and washes" the personality of its self ignorance, or "sin" (hamartia) is simply self consciousness itself. By this realization, integrity is awakened from its involutionary slumber and through its insight and understanding, the psychic "blood," begins to rouse the personality to self consciousness in the fullest sense.

The psychological process of personal awakening is the objectification of the psyche, with which humanity in its ego conscious state has mistakenly identified itself. In this state of mistaken identity the personality is literally the slave of its own unconscious psychic forces.

By objectifying these psychic faculties and abilities by virtue the of realization of its true identity the personality thereby gains control over them in a kind of personal "kingship." In this state of self control, the personality becomes the living embodiment of self consciousness, the "priest unto God and the Father."

The terms angels, spirits, princes, kings, priests, God and Father were all political/religious ranks of various Essene factions during the first century.bbb As such, their selection as specific technical terms constitute misleading allusions to those various factions.

that identity the abilities and faculties manifest throughout the aeon.

Commentary: to him be glory and dominion forever and ever. [Amen]. (autou he doxa kai to kratos eis tous aionas ton aionon amen.)

The "glory" (doxa), a zodiacal reference to the moon, symbolizes the sympathetic nervous system and the objective abilities. "Dominion" (kratos) refers to the sun and symbolizes the cerebrospinal nervous system and the subjective faculties.

Recall, that the abilities enable the personality to perceive objective reality while the faculties sustain the sense of I-ness that is the foundation of self consciousness. When these two, the subjective and objective aspects of human life, are brought under conscious control the human personality realizes its true identity as the living embodiment of self consciousness.

As noted earlier, "forever and ever" represents the aion and does not mean endless time but rather a cycle of involution and evolution, the "age" of conscious development.

"Amen" is simply a mantra corresponding to the Sanskrit a'um. In its proper place it serves the same function as other mantras, but here it has been inserted merely as a pietistic gloss.

7. Integrity is known through inspiration and every faculty shall perceive it, and the phenomena also which obscured it.

Commentary: [Behold!] He cometh with clouds, and every eye shall see him, and they also which pierced him; [and all kindreds of the earth shall wail because of him. Even so, Amen]. (...erchetai meta ton nephelon kai opsetai auton pas ophthalmos kai oitines auton exekentesan ...)

He that "cometh" is integrity, of course, and its "clouds" are those of inspiration and intuitive insights. The "eyes" that perceive integrity are the other intellectual faculties that have lain dormant with it but which now, too, become awakened.

Those who "pierced him" are simply the autonomous and instinctual phenomena behind which, during the involution half of the aeon, integrity and the other intellectual faculties have been temporarily obscured.

To sum up, all this passage means is simply that the phenomena of the relative world of existence become infused with the knowledge and self awareness of integrity perceiving and experiencing itself within those phenomena and as that living existence.

In the dualistic metaphysic of the intermediate Apocalypse and Christ myth this simple truth has been grossly miscontrued. In that metaphysic there are two crucifixions postulated. The first of these crucifixions refers to an hypothetical descent of the human soul into matter, where the physical body becomes its "cross" (see figure 3) and the physical senses its five "wounds."

These objective senses are viewed by that metaphysic as avenues that lead away from the "spirit," since matter and spirit are considered in opposition to one another.

The second crucifixion in that metaphysical system refers to the supposed liberation, or ascent, of the soul from its imprisoning matter into spirit through yogic initiation, or self conquest. For this reason the "kindreds of the earth," referring to the physical body and its senses, are here described as wailing on account of the second crucifixion which, in that metaphysical understanding as described by Pryse, is about to commence.

According to the metaphysic of ecstasy, however, there is neither a "descent" into nor an "ascent" out of material existence. In the metaphysic of ecstasy material existence is not viewed as a tragic condition nor the imprisonment of spirit within matter, but rather as the tangible expression of consciousness. In the metaphysic of ecstasy there is only self expression, and the "kindreds of the earth" do not wail on account of it but rather participate in the full realization of that expression.

8. The source and completion is self consciousness, which is, which was, and is coming, the all-encompassing.

Commentary: "I am the Alpha and the O[mega], the beginning and the ending," saith the Lord, which is, which was, and which is to come, the Almighty. (ego eimi to A kai to , arche kai telos legei ho kyrios ho on kai ho en kai ho erchomenos ho pantokrator.)

In distinction to integrity, which is the incarnating second logos, the "spoken word," the first logos, or identity, is the "unspoken word," the source and conscious field of activity within which the drama of realization occurs. Therefore, it is the source and completion, the "beginning and the end," of self conscious activity.

Identity is self consciousness. The "lord and almighty," (pantokrator), is a reference to helios pantokrator, the sun, which dominates the planets of the solar system. The seven planets which were known to the ancients symbolized the abilities. The vowels of the Greek alphabet were each ascribed to these seven known planets in the sequence: A, the moon; E, Mercury; H, Venus; I, Sun; O, Mars; Y, Jupiter; and , Saturn. The term "omega" was coined during the Middle Ages to designate the vowel .

9. The personality, its partner in the objectification and the realization of the integral self,

Commentary: I John, who also am your brother and companion in tribulation, and in the kingdom [and patience] of Jesus Christ... (ego Ioannes ho kai adelphos humon kai sugkoinonos en te thlipsei kai en te basileia hupomone Iesou Christou...)

The personality is the "brother and companion" of self consciousness, for it truly is self consciousness in the world of action and experience.

The "tribulation" (thlipsis) is psychic objectification which is about to be described at some length. The personality and integrity will endure this experience together for the sake of awakening the realization of integrity within the personality.

The first century messianic term "kingdom" is used here to mislead the uncritical reader. Recall that the 'kingdom" refers to the ultimate state of self realization and the understanding that comes with it. It has nothing to do with first century zealot theocracy.

introspects by means of proper breathing its individuality and the perception of integrity.

Commentary: was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. (egenomen en te neso te kaloumene patmo dia ton logon tou theou kai dia ten marturian Iesou Christou.)

The "isle" alludes to introspection since it is a predominantly private exercise. Through introspection, literally "looking within," or self examination, one gains the understanding of one's individuality and integrity.

Patmos is a contraction of pater atmos, "father air," an allusion to certain types of breathing exercises. These together with introspection form the basis of all methods of meditation. In a broader sense, however, "proper breathing" means much more than practising some specific method of meditation.

Symbolically and literally, breathing and life are synonymous. So proper breathing also means proper living and proper attitude. Those who do not look within themselves but whose attitude is ever directed outwards to external matters and superficial affairs do not awaken to the truth within. An introspective attitude is necessary and is in fact developed spontaneously by the arousal of integrity, or the "testimony of Jesus."

Introspective meditation can be carried to extremes and in fact the patriarchal metaphysic made it into an end unto itself. This it was never meant to be. The journey of self discovery is not a solitary one but only requires solitude in the sense that the inner pathways of one's own mind are private.

Whether or not "John" was ever on the actual Aegean island of Patmos is, of course, completely irrelevant.

10 The personality is absorbed in self consciousness and comprehends by an ability, an objectifying power.

Commentary: I was in the spirit on the Lord's day, and I heard behind me a great voice as of a trumpet... (egenomen en pneumati en te kyriake hemera kai ekousa opiso mou phonen megalen hos salpiggos...)

The ultimate result of proper living and attitude are absorption in self awareness (en pneumati), the Sanskrit samadhi and its Greek equivalent, manteia, of which there are five distinct types.hhh

In a broader sense, however, the personality is always absorbed in self consciousness, but simply does not comprehend this fact. Hence the movement towards self realization. The personality is the expression of self consciousness in the world of experience and existence. It is not something separate and in need of reunion. It only needs to be saved from its own ignorance of itself.

The significant ability, the "great voice" (phone megale), by which comprehension is attained is loving, or kundalini shakti. This fact has great significance regarding method, for it clearly identifies sexual energy as the driving force of awakening.

The "Lord's day" refers to the awakening of the sushumna force and its movement through the chakras from the base of the spine to the brain. The description that follows is that of each of the chakras and the states of consciousness to which they correspond.

11 What it perceives within itself are the seven states of consciousness which animate its incarnation: the root, the genitals, the navel, the heart, the throat, the brow and the crown.

Commentary: [Saying, "I am the Alpha and the Omega, the first and last,] what thou seest write in a book and send it unto the seven churches which are in Asia: unto Ephesus, and unto Smyrna, and unto Pergamos, unto Thyateira, and unto Sardis, and unto Philadelphia, and unto Laodekeia. (...ho blepeis grapson eis biblion kai pempson tais hepta ekklesiais tais en asia eis Epheson kai eis Smyrnan kai eis Pergamon kai eis Thyateira kai eis Sardeis kai eis Philadelpheian kai eis Laodikeian.)

What the personality "sees" is its own internal psychological and physiological structure. The "book" (biblion), which we learn later is "written inside and on the back" and which here is described as coming from "behind," is the subtle physiological structure of incarnate human being.

It is composed of the cerebrospinal and sympathetic nervous systems which serve as the mechanisms that translate the several states of consciousness into sentient life and the chakras and nadis to which they correspond. These are here described as the physical correlates of the seven main chakras: the muladhara, the adhishthana, the manipuraka, the anahata, the vishuddhi, the ajna, and the sahasrara. These further correspond to the seven main physical organs, the seven abilities and their modalities, and the seven shaktis (see figure 9). The repetition of the alpha and omega, the first and last is undoubtedly a gloss.

According to Pryse, the "seven churches" were selected because of noted characteristics of each which suggested their connections to the specific correlated chakras. Ephesus (muladhara chakra) was celebrated for its great temple of Diana, the many breasted, but virginal, mother, who like her apocalyptic counterpart, the woman clothed with the Sun and the moon under her feet, personifies the nondifferentiated creative force of life.

Smyrna (adhishthana chakra) was noted for the fig industry in ancient times, the fig then as now being a phallic symbol.

Pergamos (manipuraka chakra) was celebrated for its temple of Aesculapius, the healer. The solar plexus was considered the controlling center of all the vital processes of life.

Thyateira (anahata chakra) was noted for the manufacture of scarlet dyes, and thus is a covert reference to the circulatory system.

The name Sardis (vishuddhi chakra) alludes to sardion, a flesh colored chalcedony called carnelian, and suggests the "Adam's apple."

Philadelphia, a city repeatedly destroyed by earthquakes, suggests the violent opening of the ajna chakra.

Laodikeia (sahasrara chakra) was noted for the manufacture of the so called "Phrygian powder," a remedy for eye problems, and suggestive of the opening of the "third eye" of intuition.yyy

That this passage is not simply an injunction to the author to record his visionary experiences and publish them for the benefit of interested readers is clear from the context. The command to "send it unto the seven churches" suggests a further satire at the expense of the orthodox.

There exists considerable doubt as to the existence of Christian societies during the first century at these several Asian cities. Thyateira for a fact had none and history is positive about it. The others are dubious at best.

Sardis was a centre of worship of Astarte, who was anything but chaste, and abhorrent to the prudish early Christians. And at Pepuza, not far from Patmos, there was a center of the Mithriac Mysteries.zzz

12. The personality turns inwards to perceive the ability by which it comprehends, and turning perceives seven conscious abilities,

Commentary: And I turned to see the voice which spake with me, and being turned I saw seven golden candlesticks... (kai epestrepsa blepein ten phonen etis elalesen met emou kai epistrepsas eidon hepta luchnias chrusas...)

Turning (inwards) "to see the voice" which speaks from behind, the personality perceives by introspection that ability by which the personality gains comprehension. What it perceives are the seven states of consciousness already enumerated in the preceding verse. Whereas in that passage they are simply enumerated, here, and in the description that follows, they are elaborated upon.

The "golden candlesticks" are later termed "seven lamps of fire." They represent the specific powers by which consciousness activates itself; that is, they are the seven abilities of loving, thinking, willing, knowing, inspiring, expressing and forming.

13 and in the midst of the seven conscious abilities integrity,

Commentary: and in the midst of the seven candlesticks one like unto the Son of man... (kai en meso ton hepta luchnion homoion huio anthropou...)

"Man" is the code word for the dynamic state of activity of consciousness, which is the metastate, for which the first logos is, for all intents and purposes synonymous.

The "son of man" is the individualized human expression of that universal conscious activity, which is the second logos. This is simply human integrity, which now awakens from its involutionary slumber amidst the many psychological abilities of its own consciousness and takes control of their manifold energies.

The fanciful apparition now about to be described is one of John's ingenious puzzles to be taken in part literally and in part symbolically. The apocalyptic apparition's similarity to the "son of man" as described in Daniel and Enochccc is intentionally meant to mislead.

The "voice" which speaks is the primary ability of the second logos, who is the "spoken word." Within it, the seven voices or vowels, for phone is the one Greek word for both "vowel" and "word," become differentiated. This means simply that the creative energy of consciousness takes specific form through the expression of self consciousness.

activating creative energy from the root and manifesting conscious sexuality.

Commentary: clothed with a garment down to the foot and girt about the paps with a golden girdle... (endedumenon podere kai periezosmenon pros tois mastois zonen chrusen...)

The "garment" of self consciousness is its creative energy, which reposes in the root chakra, and which it puts on or "clothes" itself by activating consciously. In the human being this energy is sexual and its unconscious dissipation in eros ceases with the realization of conscious sexuality in amor.

The "golden girdle" refers directly to sexuality that is characterized by love and feelings rather than mere lust. Love inculcates conscious choice and selection, whereas lust merely follows the dictates of the unconscious sexual energies of libido. Becoming self conscious of the energy of human libido subjects its power to wilful control.

Symbolically, the garment is the chitin and girdle of Aphrodite, the goddess of sexual love. The allusion to Aphrodite is the first clue that the love of the Apocalypse is not the prudish platonic "love" (agape) of the orthodox church.

14 Integrity remembers,

Commentary: His head and his hairs were white like wool, as white as snow... (he de kephale autou kai hai triches leukai hosei erion leukon hos chion...)

The snowy white hair and matching beard belong to Kronos, the mythological father of time. Kronos signifies the capacity of human integrity to retain within itself the memories of all events and impressions experienced through the life of the personality. By this capacity it sustains the continuity of individual consciousness throughout the aeon.

and understands with intuitive efficacy.

Commentary: and his eyes were as a flame of fire. (kai hoi ophthalmoi autou hos phlox pyros.)

Human integrity comprehends, "sees," with the piercing eyes of "wide seeing" Zeus, the mythological symbol of what the ancient Greeks called "noetic perception." We would call these "eyes" insight or intuition. The "flame" is that of conscious intuition whose "fire," or burning power, is its efficacy to understand beyond the use of reason or logic.

15 It's foundation is fluidity of thought,

Commentary: And his feet like unto fine brass, as if they burned in a furnace... (kai hoi podes autou homoioi chalkolibano hos en kamino pepuromenoi...)

The liquid metal referred to is mercury, sacred to Hermes, who symbolizes human intellect. For the author to have used the winged feet of Hermes or the common word hydrargyros would have rendered the puzzle too transparent.

Chalkolibanon, an archaic term at the time of the composition of the Apocalypse, was certainly not brass, a compound of copper and zinc unknown to the Greeks, nor can it here refer to bronze, which is compounded of copper and tin. The only metal that is liquid at normal temperatures, "as if melted in a furnace," is mercury.

In the alchemical Timaeus (114) Plato describes this metal as denser and harder than gold, yet lighter, one of the bright and denser kinds of water. He there calls it simply chalkos, metal. This is mistakenly translated as copper.

Yet in the Critias (59) he describes what is undoubtedly the same metal as esteemed by the Atlanteans as the most precious of metals except for gold, calling it there chalkolibanon. Chalkolibanon is simply the "metal that forms in drops." This can only be mercury, a metal held in high regard by the ancients precisely because of this unique property.

and its ability generates the psyche.

Commentary: and his voice as the sound of many waters. (kai he phone autou hos phone hydaton pollon.)

It is the psychic ability of the "voice" of integrity, the second logos, that actually generates the spoken "words" of conscious expression. This psychological expression is the human psyche.

The "sound of the many waters" refers to the changing of the seasons and the tides, an allusion to Selene, the moon goddess. Recall that the psycho physiological energy of ida, the "moon breath," energizes the sympathetic nervous system, the source of the elementary, instinctual and autonomous operations of the physical body. Ida was called by the ancients the "world mother" since the physical body is the center, or "world," of ego consciousness.

The physical human body, as characteristic of the expression of sensation, is part of the psyche, along with feeling, thinking and intuition. Hence Selene symbolizes the psyche and all psychic activity in general.

16 Integrity commands the seven modalities

Commentary: And he had in his right hand seven stars... (kai echon en te dexia autou cheiri asteras hepta...)

The "right hand" of integrity is its power and natural authority to control and direct the actions of the seven abilities, whose specific actualizations in the world of human experience are described as the seven modalities, or "stars." These seven are: fixed, fluid, expanding, penetrating, enveloping, balanced and causative.

and expresses discrimination.

Commentary: and out of his mouth went a sharp two-edged sword. (kai ek tou stomatos autou romphaia diatomos oxeia ekporeuomene.)

The "mouth" of integrity is its power of expression. The "sharp sword" is that of intellectual discrimination. The sword alludes to Ares, symbol of will. It is by the force of its indomitable will that human integrity commands its actions.

Intuition is its strength.

Commentary: and his countenance was as the sun shineth in his strength. (kai he opsis autou hos ho helios phainei en te dynamei autou.)

The countenance, or "face," of integrity is intuitive insight. This is the primary faculty of integrity and the very one that was suppressed during the involutionary half of the aeon.

The noon day sun (the "strength of the sun") is an allusion to Helios, or Apollo, the sun god, who symbolizes the power of intuition. This zodiacal puzzle with the sun as the ruler of the planets, symbolizes the incarnated self, the second logos, and its respective psychological powers.

17. The personality sleeps, but when awakened is guided by integrity.

Commentary: And when I saw him, I fell at his feet as dead. And he laid his right hand upon me... (kai hote eidon auton epesa pros tous podas autou hos nekros kai epetheken ten dexian autou cheira ep eme...)

The author has engaged in a bit of patriarchal hyperbole here. The personality sleeps in ignorance, but is far from dead. In addition, the first flash of insight of self knowledge elicits something far different from catalepsy. The order has been reversed as well, for the aeonian sleep is followed by the awakening to one's own integrity and intuition.

Integrity is the first and the last, 18 the self conscious.

Commentary: saying unto me, "Fear not, I am the first and the last; I am he that liveth... (legon moi me phobou ego eimi ho protos kai ho eschatos kai ho zon...)

Within integrity the personality has its origin and its culmination, its source and its completion (protos and eschatos). For in fact it is really integrity that is incarnating and going through the aeonian process of self realization. The ego conscious personality is simply the guise and role of integrity playing out the drama of realization on the stage of psychological activity.

"Fear not" whatever the vicissitudes of life may bring is directed at both integrity and the personality. For life itself is the very process of consciousness, the coming together, or perfecting, of realization. "He that liveth" is the self, the "living one," incarnated as the second logos, and remaining metaphysically apart as the nonincarnating identity, the first logos.

The self is the same "one" of 4, 2 who sits upon the throne of the energy body of psychological expression and experience. In reality the two logoi are inseparable, their distinction being entirely abstract. There is not and can not be one without the other.

For personality it became dormant.

Commentary: and was dead... (kai egenomen nekros...)

For the sake of developing the personality within time and space, the awareness of self identity and integrity became "dead," or dormant, temporarily. Consciousness does not take on this development as if it were an onerous task, for it is not. Existence within the framework of time and space is the only active reality possible. It is, in fact, part and parcel of consciousness itself.

The personality is the third logos, self consciousness active in the world of time and space reality. The third logos is very much like a phase or state of the second logos, in much the same way that ice, water and water vapor are related as differing physical states of one another.

Recall that in the metaphysic of ecstasy this dormant period, when self consciousness becomes unaware of itself, is a necessary phase of development due to the very nature of the process of consciousness becoming individualized. The dormant period is certainly not the cosmic tragedy that all subsequent dualistic and monistic metaphysical systems have made it out to be. It is rather the first step towards the awakening of consciousness to its own identity.

It is self conscious throughout the aeon and has the key to the unconscious and ignorance.

Commentary: [and behold,] I am alive for evermore, [Amen,] and have the keys of hell and death. (...zon eimi eis tous aionas ton aionon... kai echo kleis tou hadou kai tou thanatou.)

Integrity is awake throughout the aeon, but obscured to the personality living in time and space due solely to the manner in which self conscious awareness must develop. "For evermore" is the orthodox misconception of the aeon as the passage of never ending time; long as it may be, time is not "never ending."

The "keys of hell and death" symbolize the power of mental discrimination that frees the personality from the prison of unconscious psychological forces and the ignorance of itself. The representation of incarnate human existence as the deathlike catalepsy of the immaterial soul was common in ancient mystical literature of both east and west. It was based on the patriarchal dualism which assumes an ontological antagonism between "spirit" and "matter."

Plato commented on this contention in a famous Greek pun. "For some say that the body (soma) is the tomb (sema) of the soul which may be thought to be buried in our present life; or again the index of the soul, because the soul gives indication to the body; probably the Orphic poets were the inventors of the name, and they were under the impression that the soul is suffering the punishment of sin, and that the body is an enclosure or prison in which the soul is incarcerated, kept safe, as the name sema implies, until the penalty is paid;" (Cratylus, 400).

This attitude derives directly from the metaphysical error of equating incarnate life with self ignorance. The author of the Apocalypse was well acquainted with the ancient Hebrew writings and also first century theocratic terminology, both of which he employed freely to disguise his thoroughly Hellenized message.

19. Contemplate this knowledge, and that which is, and what is about to be.

Commentary: "Write the things which thou hast seen, and the things which are, and the things which shall be hereafter; [the mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches; the seven candlesticks which thou sawest are the churches."] (grapson a eides kai a eisen kai a mellei genesthai meta tauta...)

This is simply an introduction to the meditations that follow, an injunction to contemplate their significance. Self knowledge is the contemplation of reality, seeing what you really are, rather than what you think yourself to be.

The things "which are and shall be hereafter" (a eisin kai a mellei genesthai) are the illumination and expanded experience initiated by self knowledge as well as the specific information transmitted by the words of each meditation.

Verse 20, which is the bracketed material, is merely repetitious and has probably been appended to the original text as descriptive commentary. It adds no additional information and merely interrupts the flow of the narrative.

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