10.2 SEVEN MEDITATIONS ON THE ENERGY BODY



2, 1. Loving animates the root state of consciousness.

Commentary: "Unto the angel of the church of Ephesus write... (To aggelo tes Ephesines ekklesias grapson...)

The "angels" of the Apocalypse symbolize the creative powers of the psyche. Here the ability associated with the muladhara chakra is intended, which is loving. As elucidated by the writings of tantra, the "root" is the prostate and the uterus, the complementary male and female organs that control ejaculation and nurturing. They correspond symbolically to expression and formation.



Integrity commands the seven modalities and is active through the seven abilities of consciousness.

Commentary: These things sayeth he that holdeth the seven stars in his right hand, and walketh in the midst of the seven golden candlesticks... (tade legei ho kraton tous hepta astepas en te dexia autou ho peripaton en meso ton hepta luchnion ton chruson...)

He that "holds the seven stars and walks amid the seven candlesticks" is integrity. By the power of integrity the psychic powers symbolized by these images are consciously and wilfully directed.

The "stars" are the modalities and the "candlesticks" the psychic abilities which generate them. In each of the seven meditations, a specific role and function is attributed to integrity, characteristic of its operations through the named chakra and by the psychic powers associated with it.



2. Memory is its work, its labour and its patience and it can not bear ignorance.

Commentary: I know thy works, and thy labour, and thy patience, how thou canst not bear them that are evil... (hoida ta erga sou kai ton kopon sou kai ten hupomonen sou kai oti oudune bastasai kakous...)

The faculty of memory is associated with the psychic ability of loving, for memory develops as a means of differentiating pleasant from unpleasant experiences. The ever labouring and unwearied memory stores all the experiences of the individual throughout the aeon. As it is the storehouse of knowledge and experience, it can not bear ignorance or pretense, "them that are evil."



It tests the pretensions of truth and which have it not, finds them false.

Commentary: and thou hast tried them which say they are apostles, and are not, and hast found them liars... (kai epeiraras tous legontas eautous apostolous einai kai ouk eisin kai heures autous pseudeis...)

Conscience develops from the faculty of memory. Its subtle voice ever reminds us when our outer pretensions run false to our inner knowledge of truth.



3 It preserves; and for individuality's sake it recalls and is not wearied.

Commentary: and hast borne, [and hast patience,] and for my name's sake hast laboured, and hast not fainted. (kai ebastasas ... kai dia to honoma mou kekopiakas kai ou kekmekas.)

Receiving and retaining impressions that bind together the experiences of past, present and future, memory gives to the personality a sense of continuity through the flux of momentary events. This sense of personal continuity is the first subtle stirring of integrity.



4 But it becomes lust.

Commentary: Nevertheless, I have somewhat against thee, because thou hast left thy first love. (alla echo kata sou hoti ten agapen sou ten proten aphekas.)

The muladhara chakra lies at the base of the spinal cord, at the root of the penis and vagina, the prostate and the uterus respectively. It forms the lower pole of the cerebrospinal nervous system and is the starting point of the sushumna force on its journey to the sahasrara chakra, or the pituitary gland in the brain.

When love is awakened, creative energy flows up the sushumna nadi to the brain, energizing all the chakras along the way. When lust dominates, however, the creative energy is blocked and the feeling and intuitive aspects of the personality remain underdeveloped. Here we are reminded that selfish lust is not the same as mature love. Furthermore, love requires self conscious choices, which in the first half of the aeon the devbeloping individuality is incapable of making by the very fact of its unselfconsciousness.

The "first love" does not refer to temporal sequence, but to rank of importance. Mature love is more important in the development of individuality than lust. "First love" does not refer to "spiritual love" as opposed to "carnal love," the former experienced in some hypothetical immaterial realm prior to existence in the physical world.



5 Remember whence it is descended, change and love;

Commentary: Remember therefore from whence thou art fallen, and repent, and do the first works... (mnemonue oun pothen hekpeptokas kai metanoeson kai to prota erga poieson...)

The fundamental and ground state of reality is ecstasy, consciousness loving itself. But in the involutionary phase of the aeon, the instinctual forces of libido alone remain active, while love, as a conscious and wilful activity, lies dormant.

The drives that propel us to reproduce the species and gratify sexual urges are predominantly unconscious. Learning to love makes these forces conscious and places them under our wilful control. It is in the midst of a lust/love tension the ego conscious human beings now find themselves. Ours is the responsibility to learn to love, not merely to lust.



but if not, integrity appears suddenly and disrupts this ability.

Commentary: or else I will come unto thee quickly, and will remove thy candlestick out of his place, [except thou repent. But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate.] (eide me erchomai soi tachei kai kineso ten luchnias sou ek tou topouautes...)

If lust is not transformed into love the power of the root ability weakens. Lust arouses quickly, is quickly satisfied and then requires a period of rest before the cycle can be repeated again. Lust is intimately associated with the physiology of the body. Eventually, with age, disease or disfunction the ability of the body to sustain the cycle of arousal and satisfaction associated with lust diminishes and ceases. Quite literally, lust wears out the human psyche because we are designed for a deeper experience and intimacy than are possible through lust alone.

Verse 6, which is bracketed, has been added. The allusion to the "Nicolaitanes" is a patriarchal criticism of sexuality in general. The Nicolaitanes were apparently a sect who practised some form of sexual ritual associated with the goddess religion.

Many were the temples of the goddess with their priestesses whose function was to facilitate orgasm. This ought not shock us in light of the sacred nature of sexual intercourse in the metaphysic of ecstasy. Through sexual intimacy love and insight are developed.

It is only because it debased sexual matters generally that the patriarchal metaphysic and those who adhered to its precepts labelled these women prostitutes. Even if under the negative influence of centuries of patriarchal domination such priestesses eventually degenerated into mere prostitution, as we now know it, their origins were without doubt of far more sublime intent.



7. Who understands, understands the creativity of the states of consciousness.

Commentary: He that hath an ear, let him hear what the Spirit saith unto the churches... (ho echon ous akousato ti to pneuma legei tais ekklesiais...)

He that "hath an ear" is whoever has the ability and inclination to understand this teaching. Having such ability leads to an understanding of the creative power (pneuma) of the various states of consciousness (the seven ekklesias). Ultimately, he who has an ear is self consciousness itself. And it is for the awakening of self consciousness that the seven meditations were composed.



Through love comes self realization.

Commentary: To him that overcometh will I give to eat of the tree of life which is in the midst of the paradise of God. (to nikonti doso auto phagein ek tou xulou tes zoes ho estin en meso tou paradeisou tou theou.)

"He that overcomes" (nikon) lust is love. The "tree of life" (xulon) is the creative energy of self consciousness whose "fruits" are the faculties and abilities of the psyche. To "eat" of this tree is to become consciously aware of its powers and then control and direct them wilfully. The "paradise of God" is the same as the "kingdom," in other words, self realization. Of course, the tree with its fruits, the energy body, is in the "midst" of the paradise because it is the very "throne" and vehicle for the expression and experiences of self consciousness.



8. Thinking animates the genital state of consciousness.

Commentary: And unto the angel of the church of Smyrna write... (kai to aggelo tes en Smyrne ekklesias graphon...)

Here the ability associated with the adhishthana chakra is intended, which is thinking. This seeming incongruity comes about because, metaphysically, the spoken word (the physical and psychic reality of the metastate) is the time/space image of the unspoken word (the potentiality of the hyperstate). The purely mental creativity of the first logos becomes physical and psychological creative activity in the second logos when it is expressed.

In this way, the power of creative action, which in the first logos remains potential only, becomes active through the power of sexual generation in the second logos by the creation of living beings, who are the third logoi, consciousness in activity. Thus, the power of conscious expression, which psychologically is the thinking ability, becomes active through the agency of the genital organs.

It is only in the context of the patriarchal metaphysic and its skewed view of reality, that this truth seems incongruous, or that which appears "lowest and basest" in the phenomenal realm of existence and life is really the reflection of that which is the most exalted.



Integrity, which was dormant, is self conscious.

Commentary: These things saith the first and the last, which was dead, and is alive... (tade legei ho protos kai ho eschatos hos egeneto nekros kai ezesen...)

The "first and the last" is integrity, the self conscious aspect of consciousness. It was dormant, or "dead," during the involutionary phase of the aeon and is now awakened and active, or "alive." Of course, in the larger sense it is always awake, but not always consciously active. It is now to become consciously active as an awakened personality.



9. Reason is its work, and irrational dogmas profanities with claims of truth, but which are ignorance.

Commentary: I know thy works, [and tribulation, and poverty, (but thou art rich)] and I know the blasphemy of them which say they are Jews, and are not, but are the synagogues of Satan. (hoida sou ta erga kai... ten blasphemian ek ton legonton Ioudaious einai eautous kai ouk eisin alla synagoge tou satana.)

The faculty of reason, the "works," is directly associated with the ability of thinking.

The bracketed material has been added by the author or authors of the Apocalypse and is simply another jibe at material existence. In the patriarchal metaphysic, the reasoning faculty is considered to be hampered by the material brain and thus impoverished by its carnal circumstances. It is considered rich in ideas when freed of the impediments of matter, supposedly when disembodied in the spirit realm before and after death.

The false "Jews" are the many irrational dogmas of exoteric religion, which are presented as statements of divine revelation and truth. These dogmas are "blasphemies" when they are obviously opposed to reason. They are offered by their proponents as representing truth, but are nothing but ignorant vagaries and superstitions, the "synagogues of Satan." As the "prince of darkness," Satan is the foe of the intellectual light of reason and discrimination.

Throughout the Apocalypse the word "Jew" is used in its kabalistic sense, meaning one possessing secret knowledge, or that knowledge itself. It is part of the kabalistic maxim: "The stone becomes a plant, the plant becomes an animal, the animal becomes a man, the man becomes a Jew, and the Jew becomes a God."

From misunderstanding this maxim arose the myth that the historical Jewish race was the "chosen people" of God. The real chosen people are those within whom self consciousness awakens.



10 Fear not what the personality is about to undergo. Objectification comes.

Commentary: Fear none of those things which thou shalt suffer; [behold, the Devil shall cast some of you into prison, that ye may be tried;] and ye shall have tribulation [for ten days]... (meden phobou a melleis paschein... kai exete thlipsin...)

What "suffers" psychic objectification is the personality, as well as integrity itself, for whom the personality is but a role in the drama of consciousness. The admonition not to fear what is coming alludes to the painful nature of the process of objectification, the "tribulation" (thlipsis), which comes whether one fears it or not, but proceeds far less painfully if the fear is overcome by the will.

The "ten days" is doubtful. According to Pryse, the "ten days" refers to a time interval during the initiation process endured by candidates to the greater mysteries. In a zodiacal sense, it alludes to a decan. It may also refer to the difference between the solar and lunar years, and hence be a cryptic allusion to the faculties (solar forces) and abilities (lunar forces).



Endure to the end and shall come the mastery of all psychic energies.

Commentary: Be thou faithful unto death, and I will give to thee a crown of life. (ginou pistos achri thanatou kai doso doi ton stephanon tes zoes.)

The oxymoron was intended to reinforce the patriarchal contention that dying to the physical and impermanent existence on earth would result in the attainment of imperishable life in the spiritual realm.

In reality, the apocalyptic "death" meant simply the state of unselfconsciousness. But here, in the metaphysic of ecstasy, it refers rather to the abandonment of the ego conscious state, which seems like death to one whose very life and identity are identified with the psyche. If the personality endures the trials of objectification to their conclusion, it emerges into the state of self consciousness that brings with it mastery of all the psychic forces hidden within the human being.

These forces are symbolized by the twelve stars, representing both the abilities and faculties, and which in the aggregate constitute the forces of life itself. Conscious control over these forces is represented by the "crown," the emblem of kingship, whose "kingdom" is self consciousness.

Stephanos was originally the wreath of intertwined leaves awarded for victory in the public games which later became a symbol for honor in general and royalty. To have used the crown of twelve stars here would have made the puzzle too transparent.



11. Who understands, understands the creativity of the states of consciousness.

Commentary: He that hath an ear, let him hear what the Spirit saith unto the churches... (ho echon ous akousato ti to pneuma legei tais ekklesiais...)

Whoever is capable of understanding what is taught here, also has the capacity to understand human nature as it really is. Human beings labour under the illusion of what they think themselves to be. Understanding brings with it knowledge of what they are in fact.



Love will not regress into unselfconsciousness.

Commentary: He that overcometh shall not be hurt by the second death. (ho nikon houme adikethe ek tou thanatou tou deuteron.)

Through love (ho nikon) comes self realization. Once self is realized within the personality the personality can not return again to the state of unselfconsciousness.

The first death is that of physical demise and psychic dissolution, which generally soon follows physical death. The second "death" is the dissolution of individuality, which occurs in the absence of self realization after the first death, although the experiences attained during the lifespan of the dead personality are retained within self consciousness as a sort of dreamlike memory.

It is possible to obliterate individuality before physical death and in fact many oriental mysticisms have as their goal the achievement of that very end. But once love flowers in the human heart individuality can never be obliterated. Psychic life is the germination of individuality, which once realized in love by the personality bursts the confines and limitations of the psyche.



12. Willing animates the solar plexus state of consciousness.

Commentary: And to the angel of the church in Pergamos write... (kai to aggelo tes en Pergamo ekklesias graphon...)

Here the ability associated with the manipuraka chakra is intended, which is willing. Pergamos is conventionally derived from purgos, meaning a castle or fortified tower and the origin of the English "burgh." The allusion here, however, is to the "sacred marriage" of chapter 19, 7-9, the "beyond" (per) marriage (gamos), or as we would say, the "super marriage." This is the conscious, willful union of intuition and the senses, the inner and outer human being.



Through it integrity actualizes discrimination.

Commentary: These things saith he who hath the sharp sword with two edges... (tade legei ho echon tes romphaian ten distomon ten oxeian...)

He who possesses the "sharp, two edged sword" of discrimination is integrity. The power of discrimination is described as "two edged" because individuality pays a price for the ability to distinguish itself from that which is other than itself. That price is the knowledge of its own limitations. The ultimate individual limitation is psychic death.

Also, the sword represents the world of action, the metastate, in contrast to the realm of inaction, the hyperstate. To unsheath the sword is to go onto the offensive, to take charge. Discrimination necessitates that one make wilful and conscious choices.

Symbolically, the sword is that of Ares the god of war and strife. The "war and strife" are, of course internal. The discrimination of self knowledge sets off the conflicting desires for self preservation and self sacrifice. These two are simply the love for self and the love for others.

When we come to an appreciation of ourselves for what we really are, we come also to the appreciation of others for what they are as well. In another sense, self sacrifice is really the desire to abandon oneself to the flow of life and existence, accepting that the process in itself is bigger than any single individual and that ultimately personal death must come for the furtherance of the process.



13. Volition is its work and the source of its activity.

Commentary: I know thy works, and where thou dwellest, [even where Satan's seat is]... (hoida ta erga sou kai pou katoikeis...)

The action of willing is the assertion of conscious choice and volition. It "dwells," or has its source, in the solar plexus chakra.

The bracketed material has been added by the authors, since in the patriarchal metaphysic, the solar plexus is regarded not only the seat of the will but also the seat of desire, which is viewed as the enemy, "Satanas," of philosophy.

According to the metaphysic of ecstasy every aspect of the human psyche is necessary for the completion of the whole. Desire is simply eros, or lust. It is not the enemy of anything, merely the immature beginning of love, which will find its mature culmination in the sacred marriage.



It realizes individuality.

Commentary: and thou holdest fast my name [and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you where Satan dwelleth]. (kai krateis to onoma mou...)

The "name" is the realization of individuality. The bracketed material has been added, but it includes an ingenious anagram, the name Antipas.

ANTI-IIA- is simply MANTI with its initial M anagrammatically transposed and converted into IIA (pa). To solve the anagram it is only necessary to recombine the letters II and A to form IAI. Inverting them makes a passable M.

There is, of course, no historical record of any Christian martyr with the name Antipas, and this may simply be a satirical pun on the Herodian Antipas, whose political intrigues and personal morality were despised by the Essenes and presumably early Christians.

According to the metaphysic of ecstacy, the woman or man who has conscious use of "second sight," or intuitive insight, manteia, possesses the faculty necessary for realization of individuality. It is very possible that the word mantis or manteia survives from the original source material, since this is an appropriate place in the text for either word to appear. Manteia refers to a kind of super insight, of which the personality becomes aware with self realization.



14 But it has acted in ignorance, and inhibited the transformation of states of consciousness by mental projections and unconscious sexuality.

Commentary: But I have a few things against thee because thou hast [there them that hold the doctrine of Balaam, who taught Balac to] cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. [So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate.] (all echo kata sou oliga hoti echeis... balein skandalon enopion ton huion Israel phagein eidolothuta kai porneusai.)

Human will and volition can err, especially when led by ignorance, the "few things," rather than knowledge.

The "children of Israel" are the many nadis, or transformations of state of conscious energy. When human creative energy flows unimpeded through the chakras it is transformed into many different forms, each of which fulfils a specific function of living. These various transformations are inhibited (the "stumblingblock") by the individuality's projecting material from itself by its psychic powers and then mistakenly believing them to be external to itself (the "idols").

Unconscious sexual activity is one of these many projections. Ignorance of the true nature of human sexuality is the greatest error ("eating things sacrificed to idols"). Of course here as elsewhere when any mention is made of sex, it is condemned by the patriarchal writers. What is intended is not the condemnation of sex per se, but rather the contention that ignorant and unconscious sexual activity, the "fornication," is the real problem.

The condemnation of Balaam and Balac is apparently a patriarchal reference to some ancient religio-sexual practice. Verse 15, which is the bracketed reference to the "Nicolaitanes," is a gloss and simply repeats the earlier condemnation of this group.



16 Change, for integrity appears suddenly.

Commentary: Repent; or else I will come unto thee quickly, [and will fight against them with the sword of my mouth]. (metanoeson eide me erchomai soi tachu...)

New Testament "repentance," metanoia, means a transformation of mindset. What is to be transformed is the mindset characterized by ignorance to that characterized by knowledge.

The topic here, although the patriarchal writers have tried to disguise it, is ignorant sexuality. If one does not transform one's level of sexual knowledge and activity then integrity can not manifest itself in the personality. The responsibility of the personality is to make itself ready and to await the arrival of its own integrity, which can appear at any time and without prior notice.

The bracketed material simply refers back to the previous bogus lines about the Balaam, Balac and the Nicolaitanes.



17. Who understands, understands the creativity of the states of consciousness.

Commentary: He who hath and ear, let him hear what the Spirit saith unto the churches... (ho echon ous akousato ti to pneuma legei tais ekklesiais...)

Whoever is capable of understanding this teaching must soon realize that the human will is the expression of conscious creativity. It can be guided in its actions either by self ignorance or by self knowledge. Guided by ignorance, human will serves only to inhibit the realization of integrity. Guided by knowledge, it serves to make the personality ready for that realization.



Love assimilates secret wisdom;

Commentary: To him that overcometh, I will give to eat of hidden manna... (to nikonti doso auto phagein apo tou manna tou kekrummenou...)

That power which overcomes ignorant sexuality (lust) is love. The secret "manna" is the inner knowledge discovered by loving one another intimately. Eating this inner manna is in contrast to eating the "things sacrificed unto idols" of verse 14. In other words, discovering the truth of human sexuality is contrasted to remaining in sexual ignorance. Internalizing psychic reality is contrasted to projecting that reality outside of oneself. For in self realization, everything is experienced as being within self.



and there is realized a new individuality which no one comprehends save the one who receives it.

Commentary: and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it. (kai doso auto psephon leuken kai epi ten psephon onoma kainon gegrammenon ho oudeis oiden eime ho lambanon.)

The "white stone" was the initiation stone of the Essene missionaries inscribed with the secret name of the neophyte to the order.fff This secret name the initiate was forbidden to reveal. Here, the white stone refers to the new sense of individuality to be gained by realizing self knowledge. Only the one experiencing his or her new sense of individuality can know it precisely.



18. Knowing animates the heart state of consciousness.

Commentary: And unto the angel of the church at Thyatira write... (kai to aggelo tes en Thyateirois ekklesias grapson...) Here the ability associated with the anahata chakra is intended, which is knowing.



Integral consciousness knows with intuitive efficacy

Commentary: These things saith the son of God, who has his eye like unto a flame of fire... (tade legei ho huios tou theou ho echon tous ophthalmous autou hos phloga pyros)

Integrity understands, or "sees" with the piercing eyes of "wide seeing" (all comprehending) Zeus, the symbol of noetic perception. The "flame" is that of intuition whose "fire," or burning power, is its efficacy to understand without recourse to reason or logic. The knowing of the heart is that of a certitude based upon direct and intimate knowledge which lies beyond the realm of reason. Reason, however, may after the fact be brought to bear as well.



and its foundation is fluidity of thought.

Commentary: and his feet are like fine brass... (kai hoi podes autou homoioi chalkolibano.)

The liquid metal is mercury, sacred to Hermes, who symbolizes intellect. The higher faculties of the intellect, the abilities of direct apprehension and insight, as distinct from the mere gathering of information and drawing conclusions and inferences, rest upon the fluid nature of the integral consciousness. This "fluidity" is the intellect's most important and distinguishing quality, as it is the metal mercury's.



19. Apprehension is its work;

Commentary: I know thy works, [and charity, and service, and faith and thy patience, and thy works]... (hoida sou ta erga...)

Not restricted by fixed criteria and categories, integrity can "flow" to apprehend knowledge and the relationships of things directly.

The bracketed material is a pietistic gloss.



and its final works are greater than the first.

Commentary: and the last to be more than the first. (kai ta eschata pleiona ton proton.)

In the second half of the aeon, the powers of integral consciousness are devoted to self realization, whereas in the first half of the aeon they produce a "fusion" that prevents the individuality from distinguishing itself from its experiences. The fusion of individuality with its experiences, however, is the necessary first phase of self realization.



20 But in ignorance it allows hysteria, which pretends to insight, to mislead the personality into unconscious sexuality and mental projections.

Commentary: [Not withstanding I have a few things against thee, because] thou sufferest the woman Jezebel, which calleth herself a prophetess, to teach and seduce my servants to commit fornication, and to eat things sacrificed to idols. (...hoti eas ten gynaika Iezabel he legousa auten prophetin didaskein kai planasthai emous doulous porneusai kai eidolothuta phagein.)

"Jezebel" of Old Testament infamy here represents the sort of hysterical and thinly disguised erotic emotionalism frequently developed at what used to be called "religious revivals." Such behaviour has since been incorporated into fundamentalist and "charismatic" Christian sects. Its underlying erotic character is as clear as day to any who care to see it.

Its protestations of "love" for Jesus couched in phrases reminiscent of a brothel can hardly be mistaken for the agape preached by Paul. This is the true "fornication" referred to here.

Hysteria, under the pretext of religious devotion, also projects ignorant hallucinations which are then treated as inspired revelations, no matter how nonsensical they may be. The incoherent babbling of those "speaking in tongues" falls into this category, as do most of the revelations of so-called channelled entities that are not simply fraudulent.



21 Integrity permits hysteria time to change, but it does not change.

Commentary: And I gave her space to repent her fornications; and she repented not. (kai edoka aute chronon hina metanoese ektes porneias autes kai ou metenoesen.)

When this form of hysterical eroticism develops in a personality it becomes very difficult to change it, since both the emotions and the rational mind are convinced of its validity. To change requires decisive intervention from one's integrity.

Chronos refers to a generation of forty years.iii It may be meant to suggest that by the age of 40 a person was expected to have gained the intelligence and maturity to overcome this form of ignorance.



22 Integrity ends it; and all the energies debased with it integrity objectifies.

Commentary: [Behold,] I will cast her into a bed, and them that commit adultery with her into great tribulation, [except they repent of their deeds...] (Ballo auten eis klinen kai tous moicheuontas met autes eis thlipsin megalen...)

The "bed" is a [sick]bed, into which the personality succumbs when integrity intervenes to end the hysteria. Those who have "committed adultery" with Jezebel are the psychic powers whose energies have been misdirected by the hysteria. They are subjected to the "great tribulation" which is the objectification of the psyche.



23 Integrity dissolves the ignorance;

Commentary: and I will kill her children with death... (kai ta tekna autes apokteno en thanato...) The "children" of hysteria are the ignorant beliefs and opinions it engenders. These are destroyed in the knowledge instilled by integrity.



all states of consciousness shall know that integrity reveals the sexual organs and the heart.

Commentary: and all the churches shall know that I am he which searches the reins and hearts... (kai gnosontai pasai ai ekklesiai hoti ego eimi ho ereunon nephrous kai kardias...)

"Reins," (nephros) the kidneys or loins, is an euphemism for the testes and alludes to both the male and female sexual organs. The liver was thought by the ancients to be the organ of divination. It is the reflector of intuition in the navel or abdominal region. The heart is the reflector of intuition in the mental or rational sphere. The corresponding reflector in the brain is the pituitary gland. The generative organs, the "three witnesses," fulfil the same function in the strictly physical realm.

Although this way of thinking may seem alien to us, we still utilize it to some extent. We derive our "gut feelings" about something. We speak of knowing something "by heart," or "in our heart," referring not to simple memorization but rather to knowing the truth of something intimately. We "yearn" or "ache" for one another's sexual intimacy, referring to the feelings that originate in the genitals but seem to encompass our whole being. We have "brainstorms" to describe the sudden flashes of insight that sometimes occur when we ponder problems or ideas.

With integrity is revealed to true nature of all human organs and their psychic correspondances.



And each receives according to its works.

Commentary: and I will give unto every one of you according to your works. (kai doso humin ekasto kara ta erga humon.)

This is simply a restatement of the adage, "as you sow, so shall you reap." Ignorance breeds ignorance. Superstition breeds superstition. Hysteria breeds hysteria. This is not simply a moral precept but also a metaphysical truth.



24 But the remaining energies of the heart, which have remained free of hysteria, integrity shall not subject to further trial.

Commentary: But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, [and which have not known the depths of Satan, as they speak]; I will put upon you none other burden. (humin de lego kai loipois tois en Thyateirois osoi ouk echousin ten didachen tauten... ou ballo eph humas allo baros.)

Those rational aspects of the intellect, which have not succumbed to the ignorance of hysterical nonsense, have in a very real sense endured the "burden" of hysteria. In the objectification of the psyche, they will endure no further trial since they are already objectified.

Rationality, although it may be misguided by false premises or derailed by preconceived notions, can not hinder objectification. Although you may reach misguided or erroneous conclusions due to incorrect initial data or assumptions, you can not have false reason or false logic any more than you can have false gravity.



25 That power which you possess, hold fast until integrity is realized.

Commentary: But that which ye have already hold fast till I come. (plen ho echete kratesate achris ou an exo.)

That "which ye have already" is the power of reason.



26. Love will command the psyche, 27 which will be ruled with an iron will, even as integrity received of self.

Commentary: And he that overcometh, [and keepeth my works until the end,] to him will I give power over the nations; and he shall rule them with a rod of iron; [as the vessels of a potter shall they be broken into shivers]; even as I received of my Father. (kai ho nikon... doso auto exousian epi ton ethnon kai poimanei autous en rabdo sidera... hos kago eilepha para tou patros mou.)

He that "overcometh and keepeth the works until the end" is love. "Nations" has several usages in the Apocalypse, but here seems to allude clearly to the four physical correlations listed above, namely the heart, the abdomen, the genitals and the brain. These four may be understood as representing the psyche.

When these four realms of psychic power are directed by integrity the psyche does indeed come under the power of love which then directs its activities with an irresistible will. The analogy of the broken potsherds is dubious at best, and probably a gloss. It makes no sense in the context and simply breaks the logical sequence of the line. The powers of the psyche are certainly not "broken and scattered" in the manner suggested, but rather brought under wilful control and direction.

The "father" of integrity is, of course, self consciousness.



28 Integrity brings discrimination.

Commentary: And I will give him the morning star. (kai doso auto ton astera ton proinon.)

The "morning star" is none other than Lucifer, the bright and shining star, which "fell from heaven to earth,"jjj not in disgrace as depicted in the Old Testament myth, but rather to bring the power of discrimination to the personality. "Heaven" symbolizes the intuitive realm of integrity and "earth" the world of activity of the living personality.



29 Who understands, understands the creativity of the states of consciousness.

Commentary: He that hath an ear, let him hear what the Spirit saith unto the churches. (ho echon ous akusato ti to pneuma legei tais ekklesiais.)

Whoever understands that the human heart, in the ego conscious state, is torn between conflicting passions understands the resolution to that inner conflict.



3, 1. Inspiring animates the throat state of consciousness.

Commentary: And unto the angel of the church at Sardis write... (kai to aggelo tes ek Sardesin ekklesias grapson...) Here the ability associated with the vishuddhi chakra is intended, which is inspiring.



Integrity actualizes the seven abilities of consciousness and their seven modalities.

Commentary: These things saith he that hath the seven Spirits of God, and the seven stars... (tade legei ho echon ta pneumata tou theou kai tous hepta asteras...)

The seven "spirits" are the abilities and the seven "stars" their modalities of their operations. Here they are addressed in their role as the "beautiful."



Love is its work,

Commentary: I know thy works... (hoida sou ta erga...)

The vishuddhi chakra is directly related to the muladhara chakra, as is demonstrated by the change in voice that takes place at puberty and the castrato voice of the eunuch. Here love, amor, is contrasted to lust, eros.

Lust springs from the desire to preserve oneself and is really a form of unconscious self love. Amor springs from the desire to serve another, the beloved. Freud contended that the love of self and the love of another differ only in the object of their desire. But they differ significantly in that lust is largely unconscious, arising from instinctual and autonomous needs as expressed by libido. Love involves conscious choice and will.



to realize individuality by loving consciously, but is dormant.

Commentary: that thou hast a name that thou livest, and art dead. (hoti onoma echeis hoti zes kai nekros ei.)

Lust can mature into love. Love and lust form the two ends of a dynamic continuum. The human race at the present stage of its evolution finds itself in the midst of the tension created by this lust/love continuum. Here love is portrayed as being dormant, "dead," and, by implication, lust dominant. In the majority of human beings, consumed by selfish and narrow interests, such is indeed the case.

"Having a name" refers to attaining conscious realization of individuality which comes about from transforming unconscious lust into the conscious choice and will of love.



2 Awaken; cultivate what remains, which is in danger dying.

Commentary: Be watchful, and strengthen the things which remain that are ready to die; [for I have not found thy works perfect before God]. (ginou gregoron kai aterison ta loipa a mellei apothanein...)

Although love is dormant and dominated by lust, it is not totally extinguished, it stimulates a desire for what is beautiful. It is ready to be awakened and nourished, developed into its full potential. Yet it is ever endangered by selfishness.

The command to be "watchful" occurs also in the Gospel story of the Garden of Gethsemane when Jesus complains that his disciples could not watch with him for even one hour.aaa The meaning in the Gospel allegory is the same as here. That is, look within yourself to find the truth of love and self realization.

The bracketed material is a gloss, since it merely repeats what has just been said.



3 Be mindful how you have received and comprehended; persevere and change.

Commentary: Remember, therefore, how thou hast received and heard, and hold fast and repent. (mneumoneue oun tos eilephas kai ekousas kai terei kai metanoeson.)

Through the power of integrity the personality comes to the understanding of love, to make a conscious and wilful choice rather than simply succumb to the unconscious drives of libido. Here we receive the admonition to be ever mindful of that fact and to strive to transform lust into love.



If, however, being not mindful then integrity shall come suddenly.

Commentary: If, therefore, thou shalt not watch, [I will come on thee as a thief,] and thou shalt not know the hour I shall come upon thee. [Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white, for they are worthy]. (ean oun me gregoreson... kai ou me gnos horan exo epi se...)

The first sentence is dubious. It seems to refer to the pangs of conscience which may suddenly reproach our selfish actions and as such comes very close to being simple moralizing. The simile is repeated in 16, 15 with nearly identical wording. I have retained it here, however, since it can also be interpreted with the metaphysical meaning that even in one who is selfish and lacking in love, integrity and selflessness can suddenly appear. Instances of sudden and totally unexpected personal transformations occur frequently enough, even if their occurrence remains noteworthy because of their novelty.

The reference to Sardis, however, is another instance of patriarchal hyperbole and yet another derogatory comment on the goddess religion. The city of Sardis was noted for its temple of Astarte, the Asian name of Aphrodite, or Venus. This temple made Sardis a well known centre of goddess worship throughout the ancient world.

Worship of the goddess, by whatever name, of course, involved sexual intercourse with her priestesses, an act that appalled the prudish mentality of the patriarchs, including those who wrote the Apocalypse. Here, the author sarcastically mentions that "even in Sardis" there are a "few" (virtuous men) who have not defiled themselves with the priestesses of the goddess.

These few, whose "undefiled garments," or virginal bodies, for the body in the patriarchal metaphysic is the garment of the soul, remain pure, or "walk in white." Not only have they not participated in goddess worship with her priestesses, they have not touched a woman at all.

Also, the wording has been used specifically to mislead the reader into thinking that here is a reference to the Essenes. The monastic robes of the Essenes were white and ritually cleaned if defiled in any of a number of ways. They also taught that the only purpose of sexual intercourse was the procreation of children and established rigorous rules intended to postpone sexual liaison for as long as possible.kkk



5. Love manifests conscious sexuality and is the living expression of integrity.

Commentary: He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life.... (ho nikon outos peribaleitai en himatiois leukois kai ou me exaleipso to onoma autou ek tes biblon tes zoes...)

In reality, the "white garment" symbolizes the conscious and wilful sexuality of love as contrasted to the unconscious sexuality of lust. It has nothing to with the supposed "purity" of virginity, a concept that originated with the patriarchs as a method of insuring uncontested paternity.

Interestingly enough, the orthodox paternity of Jesus as recorded in the Gospels reveals some startling details. The most suspicious of these is that the geneological lists mark descent through Joseph, who according to the orthodox view had no part in procreation of Jesus at all.

The "book of life" is the living expression of self consciousness, the integrated personality.



Individuality shall manifest self and its powers.

Commentary: but I will confess his name before my Father, and before his angels. (kai omologeso to onoma autou enopion ou patros mou kai enopion ton aggelon autou.)

The personality living in love and conscious sexuality is individuality manifesting self consciousness in command of all its psychic powers. As noted earlier, the "father" of integrity is the self. Its "angels" are the many psychic energies of the metastate, individualized in the energy body of the human being.



6 Who understands, understands the creativity of the states of consciousness.

Commentary: He that hath an ear, let him hear what the Spirit saith unto the churches. (ho echon ous akousato ti to pneuma legei tais ekklesiais.)

Whoever is capable of understanding this truth shall become the living expression of self consciousness.



7. Expressing animates the brow state of consciousness.

Commentary: And to the angel of the church in Philadelphia write... (kai to aggelo tes ek Philadelpheia ekklesias grapson...)

Here the ability associated with the ajna chakra is intended, which is expressing.



Integrity is whole and is the key of love, that which opens and no power can close.

Commentary: these things saith he that is holy, [he that is true,] he that hath the key of David, he that openeth and no man shutteth, [and shutteth, and no man openeth]... (tade legei ho hagios... ho echon ten kleina tou Dabid ho anoigon kai oudeis kleiei...)

The "holy" and the "true," in conjunction with the "beautiful" of the preceding meditation, correspond to Plato's the "good the true and the beautiful." The description is symbolic of the "word" before it differentiates into the "words" of actual existence, that is the energizing principle of thought itself, rather than the multitude of specific thoughts it generates.

In kabalistic science, the word ADaM represents Adam, David and Messias, which correspond to three stages in the human life cycle, and also the three phases of the metastatic aeon: fusion (the unconscious), separation (the ego conscious) and integration (the self conscious). Adam symbolizes the primeval stage of childhood innocence. David symbolizes the adolescent stage and Messias the mature.

Eating the fruit of the tree of knowledge, the understanding of human sexuality, drove Adam from the innocent garden of childhood ignorance into the real world of conflicting needs and desires. Here, in the role of David, the human being must resolve the inner tensions or succumb to them.

The "key" to resolution is the courage to confront, understand and accept one's sexual nature, to bring it out of the unconscious realm of lust and into the conscious world of love. Whereupon the Messias lives in love, not lust, the mature stage of human growth.

The allusion to David and the Zadokite dynasty, occurs again in 5, 5 and 22, 16. The allusion is intended to mislead. The Essenes were founded with the intention of restoring the family of David to the throne of Israel and the Zadok family to the priesthood.



8. Thought is its work.

Commentary: I know thy works... (hoida sou ta erga...)

The metastate is a mental construct produced by the action of ideation.



Integrity expands awareness.

Commentary: [Behold!] I have set before thee an open door, [and no man can shut it]... (... dedoka enopion sou thuran aneogmenen...)

The "door" which integrity opens to the personality is an expansion of awareness. Self knowledge always expands conscious awareness. Although the phrase, "no man can shut it," is simply a gloss, repeating the phrase from the previous line, it has some relevance. You can never unlearn. Specifically, once you gain the knowledge of sexuality, you can never again return to the innocent garden of childhood ignorance. The cherub with the flaming sword of knowledge guards the oneway exit and prevents anyone from returning.



The pineal retains a little power and sustained individuality.

Commentary: for thou hast a little strength, and hast kept my word, [and hast not denied my name]. (hoti mikran echeis dynamin kai eteresas mou ton logon...)

During the first half of the aeon, when self consciousness was temporarily abandoned, it was the ajna chakra that preserved the sense of individuality. From that stored impression has arisen the sense of ego self awareness, the "little strength," out of which grows the full sense of unveiled individuality and identity.



9 In it the pretense of insight, which is illusion, is distinguished by love.

Commentary: [Behold,] I will make them [of the synagogue of Satan,] which say they are Jews, and are not, but do lie, [behold, I will make them] to come and worship before thy feet, and to know that I have loved thee. (didomi... ton legonton eautous Joudaious einai kai ouk eisin alla pseudontai... hina exosin kai proskunesosin enopion ton podon sou kai gnosin hoti ego egapesa se.)

The power of the ajna chakra retains the ability, however enfeebled it might be, to distinguish the ego pretense of self knowledge, "them which say they are Jews," from real self knowledge. These false pretenses are distinguished, since they "come and worship before the feet" of true insight, by the power of love, which is the opened "door" of verse 8.



10 Because the pineal sustained individuality, it shall be free of the trial which shall come throughout the psyche to objectify its traits and functions.

Commentary: Because thou hast kept the word [of my patience], I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. (hoti eteresas ton logon... kago se tereso ek tes horas tou peirasmou tes mellouses erchesthai epi tes iokoumenes holes peirasai tous katoikountas epi tes ges.)

The self knowledge retained by the ajna chakra, naturally, shall not be subjected to psychic objectification, the "hour of temptation" (peira: literally, "trial, examination, analysis"), since it already is objectified.

"All the world" (literally: "all the inhabited world") symbolizes the psyche, since it represents the entire world of ego consciousness. Those who "dwell upon the earth" are the traits and functions of the physical domain of the psyche.



11 Integrity comes quickly. Hold fast the knowledge, that nothing disrupt its command of energies.

Commentary: [Behold,] I come quickly; hold that fast which thou hast, that no man take thy crown. (... erchomai tachu kratei ho echeis hina medeis labu ton stephanon sou.)

The ajna chakra is the "third eye" of intuition. When nurtured and developed it grows in strength until it commands all the energies of the psyche. But if left undeveloped, it weakens and loses its power. The admonition that integrity "comes quickly" is repeated several times in the Apocalypse,lll emphasizing the sudden and unexpected nature of realization. For in fact, self in its realization has chosen us and not we it.



12. Through love comes conscious sexuality, which shall not be abandoned.

Commentary: Him that overcometh will I make [a pillar in] the temple of my God, and he shall go no more out... (ho nikon poieso auton... to nao tou theou mou kai exo ou me exelthe eti...)

The "temple" is that place in which the sacrament is enacted, the sacrament of the metaphysic of ecstasy being sexual intercourse. Through love, the unconscious sexual drives are rendered conscious, hence the temple becomes the "temple of god." In many tantric texts the vagina is called the "temple" and penetration "entry into the temple." The "pillar [of fire]" refers to insight and is redundant.



Integrity shall express through love the individuality of consciousness,

Commentary: and I will write upon him the name of my God... (kai grapso ep auton to onoma tou theou mou...)

Integrity expresses itself through love ("writes upon him"), nikon. This is in contrast to unconscious lust, which only obscures integrity. The "name of god" is conscious individuality.



the individuality of the integration of consciousness,

Commentary: and the name of the city of my God... (kai to onoma tes poleos tou theou mou...)

Here is a beautiful and poetic elaboration upon the great mystery of conscious individuality. The "city of God" is the "new city" of psychological integration in contrast to the "old city" of ego conscious fragmentation, the "city and house divided against itself."mmm The patriarchal metaphysic misconstrued this imagery by equating the divided house with physical incarnation, in keeping with its simplistic view that the body is merely a container for the immaterial spirit or soul.



the ecstasy which comes from the intuition of consciousness,

Commentary: which is new Jerusalem, which cometh down out of heaven from my God... (tes kaines Ierousalem he katabainousa ek tou ouranou apo tou theou mou...)

"Jerusalem" is the code word for ecstasy. It is the new state of self awareness ushered in by psychological integration. It "comes down out of heaven" through the faculty of intuition.



and the integral self.

Commentary: and [I will write upon him] my new name. (kai to onoma mou to kainon.)

This is a restatement of verse 1, 1. For the "new name" is "Jesus the Christ," the integral self. Here, ecstasy is described as originating within consciousness and integrity. The English translation adds the words "I will write upon him." The added words only suggest an erroneous and totally misleading interpretation.



13 Who understands, understands the creativity of the states of consciousness.

Commentary: He who has an ear, let him hear what the Spirit saith unto the churches. (ho echon ous eikousato ti to pneuma legei tais ekklesiais.)

Whoever is capable of understanding, shall come to the realization of love, consciousness, integrity and the ecstasy that originates within it.



14. Forming animates the crown state of consciousness.

Commentary: And unto the angel of the church of the Laodikeans write... (kai to aggelo tes ekklesias Laodikeon grapson...)

Here the ability associated with the sahasrara chakra is intended, which is forming.



Integrity is the word, the true witness and origin of the thought of consciousness.

Commentary: These things saith the Amen, the faithful and true witness, the beginning of the creation of God. (tade legei ho amen ho martys ho pistos alethinos he arche tes ktiseos tou theou.)

The "amen," the great mantra and word of power, symbolizes integrity, which is the "faithful and true witness" of the creative activity of consciousness. Integrity is the "spoken" word.

Integrity also represents the underlying principle of thought itself, the "beginning," as stated earlier in verse 7. Arche means "beginning" only in the sense of fundamental or original, and not temporal. The "creation" of consciousness is the metastate.



15. Absorption is the work of the pituitary, neither reason nor devotion.

Commentary: I know thy works, that thou art neither cold nor hot [and I would that thou wert cold or hot].... (hoida sou ta erga hoti oute psuchos ei oute zestos...)

Reason is the "cold" faculty and feelings the "hot." The sahasrara chakra represents the faculty of absorption, the Sanskrit samadhi. This faculty is really a kind of "super" intuition, distinct from intellectual reasoning and values based on feelings. It is intimately connected to the power of intuition, described in the preceding meditation. The bracket material is a gloss.



16 Because it is neither devotion nor reason, it expresses

Commentary: So then because thou art lukewarm, and neither hot nor cold, I will spew thee out of my mouth. [Because thou sayest, I am rich and increased with goods, and have need of nothing, and knowest not that thou art wretched, pitiable, impoverished, blind and bereft, I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment that thou mayest be clothed, and that the shame of thy nakedness do not appear...] (outos hoti chliaros ei kai oute psuchros oute zestos mello se emesai ek tou stomatos mou.)

The sahasrara chakra symbolizes the least specific type of expression, that which contains within itself all possible expressions. Thus it "spews out" in a formless manner rather than speaking with the specific words of reason or the tangible attachments of feelings and sensations.

The bracketed material, which is verse 17 and most of 18 is very dubious. Pryse comments that it alludes to the "lower mind" as opposed to the "higher" or spiritual mind.ddd If he is correct, then the material has been added by the patriarchal author and is spurious. It has no apparent relevance to the description of the sahasrara chakra.



18 the light of integrity to perceive.

Commentary: and anoint thine eyes with eyesalve, that thou mayest see. (kai kollourion egchrison tous ophthalmous sou hina blepes.)

With the awakening of intuition, which is described here as an "anointing" with eyesalve, the faculty of absorption, too, becomes a psychic power of which the personality becomes aware.



19 The faculties and abilities integrity corrects and objectifies.

Commentary: As many as I love, I rebuke and chasten; [be zealous, therefore, and repent]. (ego osous ean philo elegcho kai paideuo...)

What integrity "loves" are its psychic powers to express and experience: the faculties and abilities. It "rebukes" them by rechanneling their various differentiated energies into activities that enhance self realization. It "chastens" these psychic powers by objectifying them and thus rendering them fully conscious and under wilful control.

The bracketed material is simply a gloss.



20 Integrity waits with love and invites.

Commentary: [Behold,] I stand at the door and knock... (... esteka epi ten thuran kai krouo...)

Here is a beautiful little simile of integrity standing at the door of awareness and inviting the receptive personality to open itself to the experience of love. In the metaphysic of ecstasy it is the intimacy that develops between a woman and a man in love that opens the door to inner awakening. When that inner door opens integrity is realized.



Whoever comprehends and opens knows integrity and is nourished by it, and integrity by him.

Commentary: if any man hear my voice, and open the door, I will come in to him and sup with him, and he with me. (ean tis akouse tes phones mou kai anoixe ten thuran eideleusomai pros auton kai deipneso met autou kai autos met emou.)

The personality who has made him or herself ready to comprehend the inner "voice" of integrity, "opens the door" and allows integrity to express itself. The personality "sups" with integrity, or from that moment onwards is nourished by it. In turn, integrity is thereby nourished by the personality, by coming into conscious expression through love.



21. Through love shall the personality realize its integrity as the energy body,

Commentary: To him that overcometh will I grant to sit with me in my throne.... (ho nikon doso auto kathisai met emou en to throno mou...)

Here is a general description of the basic structure of self consciousness and reality. There are two "thrones" corresponding to the individual and the universal aspects of self consciousness. Here the energy body of the individual personality is referred to. Integrity, as the personality, sits upon and in full control of the vehicle of its personal expression, the faculties and abilities of the personality. These constitute the throne.



even as integrity through love realizes self as the metastate.

Commentary: even as I also overcame, and am set down with my Father in his throne. (hos kago enikesa kai ekathisa meta tou patros mou en to throno autou...)

The second "throne" refers to the universal character of the expression of self consciousness. Put very simply, as the personality is to integrity, so too integrity is to self. And just as the distinction between the first and second logoi is purely an abstraction, so too is the distinction between the two psychic "thrones."

Metaphysically, self consciousness differentiates into a host of individual integrities, each representing a unique copy of itself. Each integrity in turn differentiates into a host of unique personalities, each representing a momentary event or series of events in the process of self realization. There is throughout all of this proliferation but one self, discovering itself repeatedly as distinct and living integrities.



22 Who understands, understands the creativity of the states of consciousness.

Commentary: He who has an ear, let him hear what the Spirit saith unto the churches. (ho echon ous akousato ti to pneuma legei tais ekklesiais.)

Whoever is capable of understanding, shall come to the realization of the very structure of consciousness, the relationship of self to integrity and the personality. He or she will come to complete self realization.

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