4, 1. The personality discerns through intuition

Commentary: After this I looked, [and behold,] a door was opened in heaven... (meta tauta eidon... thura aneogmene en to ourano...)

The "door" into "heaven" is intuition. This is the same "door" of verses 3, 8 and 20, at which integrity knocks. The personality discerns through intuition the reality of itself. The English version mistranslates eidon as "looked," which word suggests a misleading interpretation. Look implies simple observation, while what is intended is perception. Eido literally means to see, in the sense of understanding fully.

the first ability, the objectifying power,

Commentary: and the first voice which I heard was as it were a trumpet... (kai he phone he prote en ekousa os salpiggos...)

The "first voice" is the "great voice" of verse 1, 10, kundalini shakti, or loving. It is the "first" or most fundamental objectifying power, "trumpet," because it is the psychic power, libido, from which all others are diffentiated and specialized.

By the action of one's intuition, the nature and affects of this force are understood. Moreover, metaphysically, the "great" or "first" voice may be understood as representing the first logos, who aside from the occasional brief appearance, takes no active role in the drama of consciousness. In this sense, it represents prakriti shakti as well.

which makes apparent what must be brought to completion.

Commentary: [talking with me;] which said, [come up hither, and] I will shew thee things which must be hereafter. (... legon... deixo soi a dei genisthai meta tauta.)

What the kundalini shakti makes apparent is the psychological structure of the energy body. It is the awareness and control of this psychic vehicle that must be brought to competion. The structure of the energy body is now described in some detail "hereafter."

2. The personality is absorbed.

Commentary: [And immediately] I was in the Spirit... (... egenomen en pneumati...)

The personality is absorbed in, or quite literally a part of self consciousness. Absorption, the Sanskrit samadhi and the Greek manteia, is a kind of super intuition that few individuals ever become specifically aware of. Yet it is the psychic faculty through which the personality remains connected to its indwelling sources, integrity and identity.

The energy body is within intuition.

Commentary: [and behold,] a throne was set in heaven... (... thronos ekeito en to ourano...)

The "throne," or energy body is "set in heaven," or within the faculty of intuition. This statement describes the energy body very clearly as a mental phenomenon, for the "heaven" of the Apocalypse is not the simple minded paradise of the orthodox, but the realm of intuition. Very simply, the energy body is a psychological structure of consciousness.

Self comtemplates the energy body;

Commentary: and one sat on the throne... (kai epi ton thronon kathemenos...)

The "one" who sits upon the throne of the energy body is the self. The energy body is its psychological vehicle of expression and experience. Self consciousness is the "monarch" of its various psychological powers.

This image of the self as ruling and supported by its powers of mental projection stands in sharp contrast to the Vedic model of the self surrounded by layers of obscuring sheaths. The self as the first logos takes no active part in the drama of consciousness described in the Apocalypse other than to make a few very brief pronouncements. Instead, it is portrayed as contemplating the great drama of itself, acted out in the guise of the second logos.

Hence, it is the first logos who "meditates" upon the energy body and for whose enlightenment the Apocalypse was composed.

3 self is the loving ability and the inspiring ability.

Commentary: and he that sat was to look upon like a jasper and a sardine stone... (kai ho kathemenos homoios orasei lotho jaspidi kai sardio...)

In 21, 19 twelve precious stones are enumerated. Their exact correspondances are uncertain, but without doubt they represent in total the faculties and abilities. They are an alternative symbolic representation of the crown of twelve stars, the faculties and abilities under conscious and wilful control.

In 21, 19 jasper is identified as the "first foundation," which suggests that loving, kundalini shakti, is meant. The association here with the sardion is further evidence of this association, if Pryse is correct in his conclusion that the sardion, the flesh colored chalcedony, refers to the vishuddi chakra (see commentary to verse 1, 11). The connection of the jasper and the sardion parallels that of the vishuddi and kundalini shaktis, for jasper and sardion are both varieties of chalcedony, jasper being red colored. Red has always been the color of passion and sex.

The connection here suggested between self and loving, "he that sat (literally: was sitting)... was like," can be most reasonably interpreted to mean that self consciousness does not exist apart from the ability of loving and the sexual powers associated with it. And by analogy, neither does self consciousness exist apart from its other psychic powers.

Association of the jasper, sardion, emerald and the rainbow suggests a further analogy as well, as described in the next paragraph.

Consciousness of the fullness is ecstasy.

Commentary: and there was a rainbow round about the throne, in sight like unto an emerald. (kai iris kuklothen tou thronou homoios orasei smaragdino.)

The "rainbow" is the rainbow of consciousness, the full spectrum of conscious activity. Thus the rainbow connotes the several levels and many states of conscious activity associated with self consciousness and its faculties and abilities, which constitute the "throne."

This rainbow is described here as having the appearance of an emerald. In 21, 19 the emerald is enumerated along with the other precious stones, indicating that there it represents one of the faculties or abilities. But here something else is clearly intended, for the rainbow is not simply a symbol for one of the faculties or abilities. The rainbow symbolizes the full spectrum of conscious activity over which self exercises wilful control.

So here, undoubtedly, the emerald is intended to convey the state of ecstasy, the conscious and personal awareness of the fullness of consciousness. The rainbow appears again in verse 10, 1 with the same meaning and the same connection with the self. In both instances it is clear from the context that self and ecstasy are being equated.

4. Within the energy body are twenty-four agencies

Commentary: And round about the throne were four and twenty [seats, and upon the seats I saw four and twenty] elders sitting... (kai kuklothen tou thronou eikosi kai tessares... presbyterous kathemenous...)

These "elders" are the specific agencies of pschological activity within the six states of phenomenal existence and the four faculties of memory, action, apprehension and reason (see figure 13). The bracketed material is redundant.

manifesting conscious sexuality.

Commentary: clothed in white raiment; and they had on their heads crowns of gold. (peribeblemenous en himatiois leukois kai epi tas kephalas auton stephanous chrusous.)

Here, as in 3, 5, the "white raiment" refers to the love and conscious sexuality that exercises control over the faculties and abilities in contrast to unconscious lust. The phrase about the golden crowns simply emphasizes this.

Wherever the word "gold" or "golden" appears in the Apocalypse it is to be understood in the alchemical sense of the quintessence, or most refined and pure form. Here the "crown of gold" worn by each agency represents the completely wilful and conscious functioning of that agency in the service of kundalini shakti.

5 And from the energy body proceed abilities;

Commentary: And out of the throne proceeded lightnings and thunders and voices... (kai ek tou thronou ekporeuontai astrapai kai brontai kai phonai...)

These are the seven abilities. As noted earlier (commentary 1, 13) the "voices," phonai, are those of the second logos, which are seven in number and correspond to the seven vowels, phonai, of the Greek alphabet.

Here we find them proceeding from the throne, from which statement we may conclude that the energy body is the vehicle of expression of the second logos, and, through the "voice" of the second logos, also the expression of the first logos.

seven abilities are of the energy body, which are the seven modalities of consciousness;

Commentary: and there were seven lamps of fire burning before the throne, which are the seven spirits of God. (kai hepta lampades pyros kaiomenai enopion tou thronou ai eisin ta hepta pneumata tou theou.)

The seven "lamps of fire" are identical to the seven candlesticks of 1, 12. They are the seven abilities of loving, thinking, willing, knowing, inspiring, expressing and forming. The seven "spirits," pneumata, are the modalities which correspond to them: fixed, fluid, expanding, penetrating, enveloping, balanced and causative. These latter are termed in Sanskrit the tattvas: prithivi, apas, tejas, vayu, akasha, avyakta, and brahma respectively.

6 of the energy body is inspiration

Commentary: And before the throne was a sea of glass like unto crystal... (kai enopion tou thronou hos thlassa hualine homoia krystallo...)

The "sea of glass" symbolizes the nonphenomenal realm specifically, but also the creative potential of consciousness from which self consciousness and its expressions and experiences arise. This is inspiration, udana prana, the first, in the sense of original, of the five pranas and it does not simply encompass the four realms of phenomena, it penetrates and forms the very ground, or field, within which they exist. In the physical realm it forms the energy aura that permeates living beings.

and in and of the energy body are four expressions,

Commentary: and in the midst of [the throne] and round about the throne, were four beasts... (kai en meso... kai kuklo tou thronou tessara zoa...)

These four zoa, "living creatures," are identical with the four "beasts," theria, which correspond to the four somatic divisions of physical body, although here they are described in a more generalized sense. Self consciousness expresses itself through the medium of the energy body in four realms of phenomena, symbolized by these four "creatures." Astrologically, these four are the symbols of the four quarters of the zodiac and their associated seasons of the year.

each subjective and objective.

Commentary: full of eyes before and behind. (gemonta ophthalmon emprosthen kai opisthen.)

The expression "full of eyes" refers to insight, here specifically insight into conscious expression, the "eyes before," and experience, the "eyes behind," in the four phenomenal realms. Conscious expression is the subjective aspect of self consciousness and experiencing is the objective aspect.

7. The first expression is intuition

Commentary: And the first beast was like a lion... (kai to Zoon to proton homoion leonti...)

The four symbols described here were well known at the time of the composition of the Apocalypse, even if their esoteric significance was not.aaa They were even used by some Jewish factions as titles for theocratic offices.bbb The "lion" is the symbol for the expression of intuition. It is the "first" is the sense of encompassing the others. Astrologically it represents the sign Leo.

and the second expression is thinking;

Commentary: and the second beast was like a calf... (kai to deuteron zoon homoion moscho...)

The "calf" is the symbol for the expression of thinking. Astrologically it represents the sign Taurus.

the third expression is feeling

Commentary: and the third beast had the face of a man... (kaia to triton zoon echon to prosopon hos anthropou...)

The "man" is the symbol for the expression of feeling. Astrologically it represents the sign Aquarius.

and the fourth expression is sensation.

Commentary: and the fourth beast was like an eagle flying. (kai to tetarton zoon homoion aeto petomeno).

Here the "eagle" is the symbol for the expression of sensation. Astrologically it represents the constellation Aquila, the paranatellon of the sign Scorpio. To have used the scorpion here would have rendered the puzzle too transparent. In addition, to have used the scorpion, the astrological symbol of sexuality, would have betrayed the sexless pretentions of the partriarchal authors.

8 And the four expressions actualize on six phenomenal planes.

Commentary: And the four beasts had each of them six wings about him... (kai ta tessara zoa en kath eauto eichon ana pterugas hex kuklothen...)

The "six wings" of the four expressions represent their manner of acting and are identical to the 24 agencies (the "elders") of verse 4, 4.

They cease not, whether tangible or intangible, expressing the wholeness of self consciousness, which is, which was, and is coming.

Commentary: [and they were full of eyes within;] and they rest not day and night saying: [Holy, holy], holy Lord God Almighty, which was, and is, and is to come. (... kai anapausin ouk echousin hemeras kai nyktos legonta... hagios kyrios ho theos ho pantokrator.)

The bracketed material is a gloss, simply repeating the description in verse 6, but missing the cognate "without," which has apparently been lost. The repetiton of hagios is unnecessary. "Day and night" refer to the tangible and intangible aspects of conscious activity in the metastate.

Taken in their entirety, the 24 psychological agencies express the wholeness, the "holiness," of self consciousness, the "Lord God" and the "Almighty," in the phenomenal realm of activity. The formula "was, is and is to come" is used four times in the Apocalypse to describe the timeless nature of self consciousness and the pleroma. Translated correctly the expression reads: "was, is and is coming."

9. The expressions manifest the form, ideation and ecstasy of self contemplating the energy body, which is conscious throughout the aeon.

Commentary: And when those beasts give glory and honor and thanks to him that sat upon the throne who liveth forever and ever... (kai otan dosousin ta zoa doxan kai timen kai eucharistian to kathemeno epi tou thronou to zonti eis tous aionas ton aionon...)

The "glory, honor and thanks" refers to the trinity of form, ideation and ecstasy, the so-called Holy Spirit, Son and Father respectively of Christian religion. All of the theology composed over many centuries in the attempt to describe this trinity as the nature of some transcendental deity should be consigned to the trashbin. It is the nature of consciousness and the human psyche that is under description here.

10 The four and twenty agencies serve the self which contemplates the energy body.

Commentary: the four and twenty elders fall down before him that sat upon the throne [and worship him that liveth forever and ever and cast their crowns before the throne, saying]... (pesountai hoi eikosi kaitessares presbyteroi enopion tou kathemenou epi tou thronou...)

The 24 specific psychological agencies serve the requirements of self consciousness in the process of its expression and experiencing. During the course of the narrative, each of these agencies is named specifically, the terms drawn almost exclusively from Old Testament and first century theocratic jargon. This choice of terminology was no doubt intended to mislead the literal minded.

The bracketed material is a gloss referring to an esoteric interpretation of the 24 "elders" as symbolic of time periods.ccc The only "time period" of relevance here is the cycle of the aeon.

11 Self consciousness manifests form, ideation and ecstasy;

Commentary: [thou art worthy,] O Lord, to receive glory and honor and power... (haxios ei kyrie labein ten doxan kai ten timen kai dynamin...)

The "glory, honor and power" corresponds to the "glory, honor and thanks" of verse 9. In the previous two verses, it is the functioning of the psychological agencies and expressions that is described as manifesting the trinity of consciousness. While here, self consciousness itself is described as manifesting the form, ideation and ecstasy. The implication is, of course, that self consciousness manifests itself by means of the four expressions and the 24 agencies. They are the vehicle of that conscious manifestation.

for it is the source of all things, and for its pleasure they exist and are made manifest.

Commentary: for thou hast created all things, and for thy pleasure they are and were created. (hoti su ektisas ta panta kai dia to thelema sou esan kai ektisthesan).

The "creation" of consciousness is the metastate, made of its own conscious "substance." The metastate is a psychological and mental construct. The metastate has come into existence for the "pleasure" and joy that it gives consciousness to seek and to find itself in the drama of self awakening.

5, 1. The creativity of the self becomes embodied by the forces of the sympathetic and cerebrospinal nervous systems and the seven abilities.

Commentary: And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. (kai eidon epi ten dexian tou kathemenou epi tou thronou biblion gegrammenon esothen kai opisthen gesmenon sphragisin hepta.)

The "right hand" of self is its creative power, prakriti shakti, with which self consciousness embodies itself in the metastate. The "book," or scroll, is the human psyche and personality within which self consciousness takes embodied form. The "writing within" and on the "backside" refers to the two major nervous systems, the sympathetic, the one within, and the cerebrospinal, the one at the back. The seven "seals" are the seven chakras, their shaktis, or abilities, and associated modalities.

In Gnosticism, the term "seals" referred to secret passwords that the initiates into the greater mysteries had to memorize in order to pass safely through the "aeons." These were visualized as a series of concentric spheres, each of which was guarded by a mythical Archon whose specific seal and number had to be vocalized in order to pass through safely. The gnostic belief was that failure to vocalize the required seal correctly could result in death.

2 Creativity expresses a strong ability to whomever would know the embodied psyche and release its abilities.

Commentary: [And I saw] a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? (... aggelon ischyron kerussonta en phone megale tis estin haxios anoixai to biblion kai lusai tas sphragidas autou.)

The "strong angel" is pneuma, the "spirit," and is identical to the "right hand" of the preceding verse. It is the creative power of self consciousness. Its "loud voice" is kundalini shakti and specifically sushumna.

In a general sense, whoever is "worthy" to open the book of self understanding is simply anyone with the courage and insight to "loose" its seals, which, as we have already seen in the seven meditations, requires an introspective attitude, coupled with love.

Technically, however, and as is further elaborated upon in the following verses, it is the powers of intuition that open the human book and bring the knowledge and understanding of its abilities.

3. And no insight of reason, memory or action is able to comprehend the embodied psyche.

Commentary: And no man in heaven, nor in earth, neither under the earth, was able to open the book, [neither to look thereon. And I wept much, because no man was found worthy to open or to read the book, neither to look thereon...] (kai oudeis edunato en to ourano oude epi tes ges oude hupoka to tes ges anoixai to biblion...)

The "men" of heaven, earth and "under the earth," are the specific agencies manifesting the most profound insights attainable by the faculties of reason, memory and action. These various agencies correspond to thinking, sensation and feeling respectively. In addition to this direct meaning, the "men" listed here also refer to the specific agencies of the faculty of apprehension, which is the expression of intuition.

These agencies are described later in the narration as the "rivers and springs," the "earth and sea," and the "abyss," or bottomless pit. These correspond to the rational intellect, emotions and sensations, and instincts respectively of the faculty of apprehension (see figure 13).

The bracketed material, which includes the last phrase of verse 3 and all of verse 4, is merely repetitious and probably just a sarcastic comment on the general state of human ignorance of itself during the first century. The political intrigues and theocratic movements of that century served only to obscure real personal insight. Unfortunately, the sarcasm applies even more literally to our own century.

5. By an insight of intuition, integrity, the root of the personality, comprehends the psyche and releases its seven abilities.

Commentary: And one of the elders saith unto me, [weep not, behold,] the Lion of the tribe of Juda, the root of David, hath prevailed to open the book, and to loose the seven seals thereof. (kai eis ek ton presbyteron legei moi... enikesen ho leon ho ek tes phyles Iouda he riza Dabid anoixai to biblion kai tas hepta sphragidas autou.)

In a strict technical sense, the one worthy or able to loose the seals is the specific agency of intuition, the "lamb," who in fact is the very elder who speaks. The "lion" refers to the faculty of apprehension and the expression of intuition.

But the "Lion of the tribe of Juda" is none other than integrity itself. So the insight referred to here is the realization that it is one's own integrity through its powers of intuition that enables the personality to understand its true nature.

Integrity is also the "root" of David, who symbolically corresponds to the personality generally. In addition, David refers specifically to the ego conscious state wherein a woman or man must develop the courage to confront, understand and accept human sexuality, to bring it out of the unconscious realm of lust and into the conscious world of love.

6 In the midst of the energy body and the four expressions, and in the midst of the agencies, is intuition, which had been dormant,

Commentary: [And I beheld, and lo,] in the midst of the throne, and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain... (...en meso tou thronou kai ton tessaron zoon kai en meso ton presbyteron arnion estekos os esphagmenon...)

The "lamb" of intuition is described as "in the midst" of its faculties and powers of expression and experiencing. It "had been slain," or rendered dormant, during the first half of the aeon, but is now awakened.

Although dormant, in the sense of lacking self awareness, intuition, like integrity, has always been active through the other more explicit operations of the psyche: the autonomous and instinctual forces. They, in fact, form limited subsets of intuition. Self realization raises them from the realm of unconscious activity into the light of conscious and wilful control.

The lamb is simply a variant of the zodiacal sign Aries, the ram. It is associated with the "Lion of the tribe of Juda" since the zodiacal sign Leo, the lion, is the unitary house of the sun, and Aries, at the spring equinox, is the sun's place of ascendency. Intuition is, in fact, the proper faculty of integrity and in a metaphysical sense both may be equated.

In the Apocalypse, the terms "lamb" and "Jesus" are frequently used intechangeably. In the Sanskrit both faculties are generally equated in the term buddhi. The word lamb is used instead of the word ram in a feeble attempt to disguise the zodiacal symbolism. Also it is meant to mislead the literal reader into mistaking the passage for a reference to Isaiah 53, 7, which passage is quoted in Acts 8, 32.

The association with Isaiah has been used by Christians to justify their epithet for Jesus as the "lamb of God." Understanding the two terms correctly as intuition and consciousness requires no reference to Isaiah or any other Old Testament writer.

with seven abilities, which are the seven modalities of consciousness manifesting in the personality.

Commentary: having seven horns, [and seven eyes,] which are the seven spirits of God sent into all the earth. (echon kerata hepta... hoi eisin ta hepta tou theou pneumata ta apestalmena eis pasan ten gen.)

The "seven horns and eyes" are the abilities and the seven "spirits" their modalities of expression. The phrase "into all the earth" refers to the personality in its ego conscious state.

7 Integrity informs the personality by the creativity of self consciousness!

Commentary: And he came and took the book out of the right hand of him that sat upon the throne! (kai elthen kai eilephen to biblion ek tes dexias tou kathemenou epi tou thronou.)

The power of integrity utilizing the creativity of self consciousness liberates the psyche and the human personality from its state of self ignorance. Literally, it is the lamb, intuition, that "opens" the book. But intuition is acting under the control of integrity and in a very real sense is integrity in action. The power of integrity to awaken intuition within the personality derives from the creative energy of consciousness, the "right hand."

8. When integrity informs the personality, the four expressions and the four and twenty agencies serve intuition,

Commentary: And when he had taken the book, the four beasts and the four and twenty elders fell down before the Lamb... (kai hote elaben to biblion ta tessara zoa kai hoi eikositessares presbyteroi epeson enopion tou arniou...)

When the personality becomes aware of its own integrity, its psychological powers come under the control of its intuition. That is, these powers then "fall down before the lamb" and follow its conscious direction.

each in their nerve connections and their chakras.

Commentary: having every one of them harps, and golden vials [full of odors, which are the prayers of the saints]. (echontes ekastos kitharas kai phialas chrusas...)

Each of the elders possesses a "golden vial," which is a saucer or bowl, phiale, used in pouring drink offerings to the gods, and also, like Apollo, a lyre. Kithara, "harp," a form of large lyre, has been substituted for the word lyra, since to have used that word would have rendered the meaning too transparent. The vials represent the various chakras and the "harps" the correlated physical nerve fibres. The bracketed material alludes to certain psychic qualities of the chakras and esoteric practices which are irrelevant.

9 They manifest a new harmony.

Commentary: And they sung a new song, [saying]... (kai adousin oden kainen...)

In the ego conscious state of self awareness, the personality is buffeted by conflicting forces and desires beyond its conscious control. When these forces are brought together through the power of intuition and integrity they sing a "new song" of harmony and complementary action. In the English, the word ado (to sing) has been mistranslated. It is present tense.

Intuition informs the psyche and comprehends its abilities;

Commentary: Thou art worthy to take the book, and to open the seals thereof... (haxios ei labein to biblion kai anoixai tas sphragidas autou...)

Under the power of intuition, the "new harmony" of complementary action brings the psychic abilities under conscious control.

for intuition was dormant, and transforms the psyche by conscious insight of many idioms, thoughts, conceptions and images.

Commentary: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation... (hoti esphages kai hegorasas to theo emas en to haimati sou ek pases phyles kai glosses kai laou kai ethnous...)

"Redemption" (the actual Greek word used is hegorasas, which means purchased) is the transformation from the un-self-conscious state to the self conscious state. The "blood" of the lamb is its insight, the power of intuition.

The formula "kindred, tongue, people and nation," is repeated seven times in the Apocalypse,jjj and, with one exception, each time with a different word order. In two of the seven occurrences a different word has been substituted for kindred and in one occurrence the word people has been left out. The substitutions and the ommission are undoubtedly due to later errors in copying, inadvertant or not. The changes in word order may be later alterations as well.

The phrase has a two fold meaning. On the one hand it refers to specific agencies of the faculty of thinking, corresponding to the loving, thinking, willing and knowing states of consciousness (see figure 13). These represent the "world" of the personality as it lives out its life.

In the ego conscious state the personality accepts most of its world view unconsciously, deriving its experience of reality primarily from the accepted norms of its society, family and religious upbringing, no matter how far they may stray from objective reality. However, when "informed" by intuition, the personality begins to reevaluate these preconceived notions about reality. The personality discovers that it creates is own perception of reality and to a certain extent that reality itself.

The second sense of the formula refers to the various conditions of life experienced by integrity through its many incarnations. By means of living in psychic and personal form, integrity slowly builds up a character and sense of indentity for itself. Although the psyche and the personality have their end, their experiences are retained by the power of intuition within integrity.

10 Intuition makes them self conscious;

Commentary: and hast made us unto our God kings and priests... (kai epoiesas autous to theu emon basileis kai iereis...)

In verse 1, 6, the expression "kings and priests" of god refers to the personality as the living embodiment of self consciousness in time and space. Here, the actual process of that living embodiment is described.

It is by the informing of the psyche and its perceptions by awakened integrity through the power of intuition that self consciousness develops. The word "us" refers directly to the four expressions of sensation, thinking, feeling and intuition and to their 24 specific psychic agencies. The word autous should be translated "them," rather than "us."

and they are controlled by the personality.

Commentary: and we shall reign on the earth. (kai basileusomen epi tes ges.)

Once its perceptions and experiences are rendered self conscious, the personality is no longer at the mercy of unconscious forces and drives over which it exercises little or no wilful control. Through the process of realization, these many psychic forces are objectified, or made conscious. Thus, by virtue of bringing its unconscious psychic powers and drives into awareness, the personality "reigns" over its own personal earth.

Some versions of the manuscript use the expression basileuousin, "they reign," which agrees grammatically with the preceding phrase. Whatever the correct phrasing, the passage refers to a state of self conscious control by the personality over its psychic powers of perception and expression.

11. The personality comprehends the powers of the many states of consciousness of the energy body, and its expressions and their agencies;

Commentary: [And I beheld, and] I heard, the voice of many angels round about the throne and the beasts and the elders... (...hekousa phonen aggelon pollon kuklo thronou kai ton zoon kai ton presbyteron...)

This is simply a summation of the self knowledge gained by the personality as it realizes the nature of the various states of consciousness of the energy body, the four realms of phenomenal expression and their 24 specific agencies. The verb akouo means to hear in the sense of understanding.

and this is ecstasy.

Commentary: and the number of them was ten thousand times ten thousand, [and thousands of thousands]... (kai en ho arithmos auton myriades myriadon...)

This is simply an amplification of the number 1000 which is the number of ho nikon, the "conqueror," by 10 times and 10,000 times. It refers to the state of ecstatic realization which is the result of the complete objectification of the psyche and self realization.

12 Intuition, which was unconscious, comprehends knowing, willing, expressing, thinking, inspiring, forming, and loving,

Commentary: [saying with a loud voice,] Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing. (...haxion estin to arnion to esphagmenon labein ten dynamin kai plouton kai sophia kai ischyn kai timen kai doxa kai eulogian.)

The terms selected here to represent the shaktis are drawn from kabala, some directly (wisdom, chokma, and glory, hod, although reassigned to kether), the remainder but thinly disguised. Power apparently corresponds to tiphereth, riches to yesod, strength to hod, honor to geburah, and blessing to malkuth. The exact correspondences are uncertain, but the overall meaning is clear. The kabalistic "tree of life" accords very precisely with the description of the faculties and abilities and corresponds identically with the Sanskrit pranas and shaktis.

The bracketed material from verses 11 and 12 are literary devices intended to give the passage the dramatic flavor of a choral narrative. Since I have reworded the text, I omit all such literary devices.

13 and every insight which is of intuition, of sensation, of instinct and of feelings.

Commentary: And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, [and all that are in them, heard I saying:] (kai pan ktisma ho estin en to ourano kai epi tes ges kai hupokato tes ges kai epi tes thalasses...)

The "creatures" are the various psychic powers manifesting as the agencies of apprehension in the phenomenal realm. The verse amplifies the preceding description of the comprehension of the shaktis. The bracket material is simply a repetitious gloss.

The energies of the root, the throat, the heart and the crown are comprehended by self that contemplates the energy body, and by integrity throughout the aeon.

Commentary: Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. (to kathemeno epi tou thronou kai to arnio he eulogia kai he time kai he doxa kai to dratos eis tous aionas ton aionon.)

The powers of these four chakras manifest directly the creative, expressive energy of self consciousness: human love and sexuality. The English translation reverses the order of the sentence, for narrative effect presumably.

14. And the four expressions, and the agencies serve and evince self consciousness.

Commentary: And the four beasts [said: Amen.] and the four and twenty elders fell down and worshipped [him that liveth forever and ever]. (Kai ta tessara zoa... kai hoi presbyterou epesan kai prosekunesan.)

The Apocalypse follows the style of the Greek tragedies, employing choruses to divide the drama into acts. Of these three choral lines, the first is chanted by the four expressions (the "living creatures") and the 24 agencies (the "elders"), explaining how intuition is capable of "opening the seals."

In the second choral line, the expressions and agencies are joined by the lesser forces evoking the potencies of the seven shaktis. Both these paeans are chanted in praise of the lamb, the efficacy of intuition.

The third choral line is a general paean by all the powers of the metastate in praise of both the lamb and the enthroned "god," that is, intuition and self consciousness. It is addressed to the intuitive powers specifically.

All of this is simply the prelude to the evocation of the parakletos, the speirema or kundalini shakti, and the subsequent opening of the seven "seals," which follows.

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