In this paper, edited from old blog posts of mine, I deal concisely and informally with the fascinating route from wish to reality. There have been quite some authors who have been writing and lecturing about this, especially in new age circles (the law of attraction hype). However, I draw my material from other sources: Roberto Assagioli, the Italian psychiatrist who laid down the foundation for psychosynthesis, and also from the perennial tradition. This lays the foundation for healing of one's broken self, and also for the world at large, if enough people will follow this route. In the concluding remarks, I will say a bit more on this topic.
I am especially interested in Assagioli's work “Act of Will” in which he presents the steps or phases of the process of active will.
Note that I am not dealing with the law of attraction stuff, because it is far too egocentric of a nature: it is all about satisfying personal, often materialistic goals.
Precisely stuff that is killing our habitat. The question that is often forgotten in this respect is: are my wishes good for society as a whole? Do they help to make the world a better place (sustainable, to say the least) or am I merely indulging in fantasies and wishful thinking? Not to mention the fact that some wishes may not be very healthy for the individual concerned or not in alignment with the deeper layers of the psyche.
On a deeper level, one could say that wholeness of mind, and psychosynthesis, has to do with a natural process of bringing one's capabilities to expression and realizing one's potential for the greater good. Integration of elements of the psyche/self are involved here. Will is one of the forces that are involved in that.
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Will is a most interesting topic to research. Everyone of us has to some degree experience with the act of will and can do experiments in this field.
The process of active will is very complex. It has been described by Roberto Assagioli in his book "Act of will". I cannot deal with it here at length.
I will mention the steps or phases involved in the will-process, however.
Note that some fluidity is involved in this process, as stages or phases may overlap somewhat, and may transition into each other gradually. There will be some loops between stages, going back and forth. The point of decision is usually a clear point in time, however.
Reversely translated from my Dutch copy of Assagioli's book, we have: 1. Goal or purpose, based on valuation, motivation and intent.
2. Deliberation.
3. Choice and decision.
4. Reinforcement: command or fiat of the will.
5. Planning and elaboration of a program.
6. Steering of execution.
This is the process of will in its complete and ideal form.
Remarks, based on Assagioli's treatment of the subject:
1. There is a goal to be reached. One has to clearly define a goal or purpose to be realized. (Some authors mention desire or wish as the starting point. I interpret that as a deep-felt desire for accomplishing something worthwhile. Simple needs are of a more biological nature and are not dealt with here.)
The faculty of Imagination (ideation, vision, giving form to a seed-thought) is involved in this.
This is not enough to get things going. A general vision is just a starting point.
An evaluation or valuation of the goal is necessarily ending in a judgment.
Then a motive must be generated that provides a drive and intent for one to realize this purpose/goal.
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A motive is a dynamic thing. It is generated by the values we ascribe to the goals we want to reach.
We perceive or believe the goal to be lofty, necessary, etc.
2. As there are many goals, we must choose between them. Thisestablishing of a preference is the result of the function of deliberation where we have to investigate or research several goals, our skills to realize these goals (our belief in our capabilities), the consequences of our choice, social desirability, acceptability, etc.
Discrimination, clarity of mind, is necessary! Communicating our wishes and ideas to others may provide some feedback to us, sometimes leading to an adaptation of goals and preliminary plans.
3. Deliberation should lead to choice and decision.
One has to wrap up, integrate, all the points mentioned at phase two, and come to a decision.
4. Then follows reinforcement of the choice and decision. This activates the creative and dynamic energies necessary to accomplish one's goal/purpose. The image of what is to be becomes dynamic now. It has been charged or colored by our intentions and values.
Compare this with J.G. Bennett's "commitments", described in his tome "The Dramatic Universe".
5. Planning and a program are needed. Methods of execution come intoplay as are considerations of time, circumstances , conditions.
6. At last there is the steering of the execution.
Will is like the director of a play. It is the supervisor of the whole process. It looks to me that the whole gamut of human functions is concerned in this process: from will to imagination to motivation to discrimination to planning all the way down to the physical act itself.
Quite impressive! The physical execution itself, sensori-motor function, is not a function of the will, but the steering of that part is.
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Note: adaptation of a plan will often be necessary as conditions and circumstances may change during the implementation of that plan. Perseverance and improvisational skills are a must. The final phase, not mentioned by Assagioli, consists of receiving the fruits of one's work, appreciating what has been done, relax, rest, and let go.
The Dutch author Marinus Knoope , the discoverer of "the creation spiral", which consists of twelve steps, mentions these three steps (out of twelve) or phases in his book. His work is now being used to help children and adults help to formulate their dreams or wishes at schools and in communities in the Netherlands. It is also used by some consultants in transformation work in the business environment.
Knoope also mentions briefly that there can and will be blockages, potentially at every step, called "negative" emotions (but these can be a source of power), and deals, to some degree, with these in his latest book. He states that these emotions fulfill an important role as paradoxes surround the creative process.
People often have difficulties with discovering or acknowledging their deepest wishes, giving form to it, and often lack faith in their own abilities or in support of their network. As to other blockages one can think of people who can't decide; people who cannot persevere; people who cannot share and communicate. It occurs to me that his circle of twelve steps, as well as Assagioli's steps or phases can be used as a diagnostic tool. A questionnaire could be developed in this respect. Assagioli deals with some of these issues in his work “Psychosynthesis” and gives a number of therapeutic exercises as well.
Bringing a vision into manifestation
The following diagram summarizes the process of active will. One can see how the human being, through active will, connects the spheres of vision, thought and action in the act of creation (form-giving). Example: a well-developed vision of a harmonious world to be realized, connects the two poles of goal and need or necessity. A link has been made between the realm of possibilities and the here and now, especially so, when concrete steps are being taken to bring the vision into realization.
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In other words, what can be or should be (and already exists as an idea, or seed-thought, in the mental sphere) has now a pathway to the here and now through the formative and physical plane(s). It is the magic of creation! It is contemplation and consequent plan and action combined. It involves the grounding of spiritual forces to allow them to do their transformative work here on earth. That work can be anything: from developing alternative systems of money to establishing a healthy ecosystem, etc.
Naturally, one will encounter resistance in society in the process of lofty work.
Established interests will try to counter one's work. The necessity for building a base of interested co-workers seems obvious to me.
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The above diagram concerns primarily the work of Roberto Assagioli. Here, I have conceived a model, consisting of four layers nested as shown in the picture, with a preliminary mapping of the six stages of the active will. The picture shows the interpenetration of levels or spheres in which the psyche/mind operates. It is not a layered cake! It can be interpreted as follows: the human being desires something (evoked by some thought); this is the first stage, where imagination also takes place. It is internal to the human psyche, interacting with the world of ideas, 71
thoughts, etc. The way I have formulated this, means that in this diagram I do not discriminate between lofty aspirations that reach the higher, transpersonal strata of the mind and more personal desires which act only in lower strata.
The second layer shows communication, networking, deliberation, valuing and choice. This concerns partly an interaction with the "outside world", the social environment in a broad sense. It also entails a valuation and decision process.
Feedback and input from the environment play a role here.
This has been described above. For all the levels subsequent to level (or layer) one, there is an overflowing of forces from one level to the next. The levels interpenetrate and resonate to some degree!
The positive choice (go for it, do it!) concerns the fiat of will. Fiat means "let there be..".
This fiat activates, motivates, organizing vital forces [called pranas in Hindu lore]
which flow as it were to the next (third) layer and phase of the creative process: planning, organization, etc., which have to do with making scripts or blueprints (structuring the executive act). It is very easy to recognize this phase: we all have had ideas for which we made plans. If you have some sensitivity, you will have observed the flow of energy that comes with the planning. Managers often display a lot of vital energy, busy as they are with organization.
Form giving and structuring or planning events require flexibility of mind. "Steer and follow", so to speak. One has to see the opportunities that exist or rise and gather the means necessary for accomplishing one's goals. That starts already on the second level, where one has to weigh the pros and cons of the cherished ideas, and is becoming urgent and actual in this phase.
The fourth layer concerns the steering (control) of execution. Supervision of tasks to do is needed. This phase combines the previously prepared and planned parts and stages of the execution.
Feedback arises where corrections in execution and plan are deemed necessary.
This phase combines the influences of all the previous levels. Resistance and inertia on this level (as well as in the planning/organization phase), due to many factors, can cause a lot of headaches. Flexibility is needed. If you can't do something in one way, try another way. Learn to see different possibilities to do something and realize your goals. If one realizes a goal (or part of a purpose), one will get some satisfaction out of that. If it doesn't work out quite the way one has expected, there probably is a lesson to be learned.
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Much could be added to the above sketch of the process of active will.
To begin with, an elaboration of what the will consists of, its ontological status.
It certainly looks like a directive force, so it must be of a substantial nature. This would lead me to speculate on the nature of consciousness, mind and thought, something I have done in my book on “the mysteries of the human mind”, available at archive.org and academia.edu. It includes some exercises that can help one to become clear in one's mind as to purpose and goal in one's life. The perennial tradition has a lot to say on these topics, including the nature of thoughts as presentations rather than representations, the observation of the stream of consciousness and how to direct one's mind to deeper or inner strata of Being.
Resonance with the Self can be reached by conscious effort. That is a whole chapter in itself. It involves the use of the faculties of imagination and will and often includes focused group work as well to form a dynamic field of thought. It certainly involves a fuller manifestation of one's inner characteristic pattern.
It is the road to becoming aligned with one's inner Self (a goal of psychosynthesis), and thus becoming a force for bringing wholeness into and onto this world. This important theme is dealt with at length in my book (in the second article). Today, this knowledge is as vital as ever, and probably more urgent than at any other time in human history.
Chapter seven: Seven key axioms for an integral kind of science a summary from the wisdom tradition by Martin Euser
(my archive, see: Internet Archive Search: Martin Euser ) 73
The wisdom tradition (in short, the collective wisdom of the human race, passed on throughout the ages by sages and mystics), outlines seven key principles that are operative throughout nature. Together, these principles provide a framework to understand more of ourselves and the cosmos. On my Youtube channel, I have provided seven presentations (text only), which one can find collated here.
Many of these principles have gained some recognition of the best of our scholars.
Some basic intuitive awareness of natural processes will help one to recognize the wisdom and experience embedded in these formulations of the principles, or axioms, if one prefers.
One book that may help one to get some grasp of the following material is: “The Matter with Things”, by Iain McGilchrist. On Youtube one can find a discussion/dialogue with Iain about his book. A previous book of his is “The Master and His Emissary”, which focuses on the divided brain and the making of the Western world. The left hemisphere seems to have taken over the control of domains where the right hemisphere should be the master. The left hemisphere is more rigid than the right one and does poorly handle contextual information.
Much more about that in Iain's books and lectures.
The principles, or axioms
A short list of the principles:
1. Cycles are ubiquitous in nature
2. Actions have consequences. Role of feedback
3. Nature is made up of holons, part-wholes
4. Everything has a unique pattern of vibration
5. Progressive evolution
6. Duality is the hallmark of manifestation
7. Unity in diversity
The first principle or axiom: cycles
Many, or all, processes in nature have a cyclic component. Examples: 74
- Revolutions of planets and consequent seasons of the year
- Biorhythms, breathing, etc.
- Civilizations: they come and go (shift around the world in approximately 250 year cycles, currently a shift occurs towards China)
- Paradigms in science (Kuhn, the structure of scientific revolutions)
- Thoughts (more info in previous chapters)
- Hormonal cycles, sleep-wake cycles
- The oxygen-carbon dioxide cycle: animals breathe in oxygen, and exhale carbon dioxide; plants do the opposite. Without this cycle, humans would not exist. This complementarity of processes also involves the sixth axiom, it seems.
Before discussing the life-death cycle, we must discuss viewpoints on life.
Two opposite life-views: Scientific materialism versus a Spiritual world view.
Scientific materialism: consciousness is just a byproduct of processes occurring in the brain; systems can be understood by reduction to their components.
Spiritual world view: consciousness is the basis of form and prior to manifestation.
Scientific materialism cannot explain consciousness, qualities, life, abstract thinking, organization of cells, etc. It ignores the experiences of hundreds of millions of people (Near-Death-Experience, mystic experiences, telepathy, intuitive insights).
More and more philosophers and scientists are starting to consider panpsychism as a view on life.
Academic research is unfortunately heavily influenced by big lobbies (oil, pharma, etc.) and politics, so many scientists are afraid to speak out their true beliefs. An interesting website that deals with world views is: Essentia foundation which has a free analytic idealism course.
The wisdom tradition assumes the latter hypothesis of consciousness as the ground of all manifest beings and can be classified with panentheism. Let's explore this in the context of the life and death cycle. If consciousness is at the base of manifestation, what does it mean for the processes of life and death?
This is the subject of discussion in Plato's Phaedo, a famous story where Phaedo tells about the last day of Socrates in prison. If there is consciousness, or a soul, before birth, then where is this consciousness after death? Socrates points out that we only observe half of the cycle of life. In the connection with a body, we lose the 75
remembrance of our spiritual part. The wisdom tradition tells us that reincarnation is a fact of life. There are strong arguments for that:
• ethical considerations and intuitive insight
• experiences (Near Death, memories of a previous life)
• sacred scriptures
The personality never reincarnates. It is the Higher Self that projects or evolves a body, like a deciduous tree that sheds its leaves and forms new leaves the next year.
There is much more to say on this topic. For example, why are life circumstances so different and often unjust for so many people? This kind of question needs the help of other principles to get to a reasonable explanation. Especially, the principle of cause and effect, which is the topic of the next section.
The second principle or axiom: cause and effect
Cause and effect principle: every action has consequences. Even inaction can have consequences. Example: not helping someone who is drowning. Nature strives for balance after disturbances. Every action produces a reaction that is in accord with the action. This principle works on all levels of being: physical, psychological and spiritual. As you sow, so you shall reap, according to scripture. Energy is not lost.
That principle also pertains to psychic energy. Have you ever thought deeply about this?
There is a Field in which energy of diverse kinds is stored, interacted with, etc., every second of our daily life. We are ordinarily not aware of this Field, like fishes are not aware of the ocean they swim in. Action leads to reaction; reaction leads to further actions. We can say that the reaction feeds back to the action. Feedback loops arise in this manner. More about that in the section on the third principle. On the bodily level, regulation of, for example, blood sugar levels is controlled via a feedback loop.
In the wisdom tradition, the chain of cause and effect is called karma. It is important to understand that karma is not fate. Fate has to do with existing patterns and habits. People have free will, it is up to them to use that will, change habits and break a pattern of behavior. For example, one can change one's thought-pattern by directing one's attention to deeper layers in one's consciousness. A technique for doing that is described in chapter two of this book. Also see “The practical gnostic writings of Ralph Moriarty de Bit (Vitvan)” for some help in this regard. See my 76
archive (https://ia904505.us.archive.org/13/items/the-practical-gnostic-teachings-of-ralph-m-de-bit-
vitvan/The%20practical%20Gnostic%20teachings%20of%20Ralph%20M%20deBit%20%28Vitvan%29.pdf).
Life often seems chaotic, because of the conflict of interests between people. In this regard, there can be seen to be many different types of karma: individual, family related, societal, global, to name a few. World karma can be seen as the action, reaction and consequences of our financial-economic-political systems which wreck the ecosystem and ourselves.
Infinite growth on a finite planet is impossible, so a reorganization of the above systems will be necessary. Karma is the universal law (or pattern) of justice and is heavily involved with ethical behavior. Do not do unto others what you don't want to be done unto you (Golden rule). Virtues matter, as everyone with a sane mind will understand.
There is much more to say on this topic. For example, why are life circumstances so different and often unjust for so many people? These kinds of questions can only be explained satisfactorily by studying karma and reincarnation. Included in that analysis will be the historical background of current situations, events that have led to disastrous consequences for many people today.
For example, in the 1870's in a conference in Berlin, borders were drawn on a map of Africa across ethnic tribes to establish nation states. A recipe for conflicts and disaster.
Can one change one's pattern of life? Yes. A method is given in chapter two. Also, many questions about karma and reincarnation are answered by William Quan Judge, in the first two books of Echoes of the Orient. See online (free): theosociety.org (online book section)
The third principle or axiom: holonic organization
A holon is "something that is simultaneously a whole in and of itself, as well as a part of a larger whole" (Wikipedia). The term was coined by Arthur Koestler. In Koestler's formulations, a holon is something that has integrity and identity while simultaneously being a part of a larger system; it is a subsystem of a greater system.
Source: wikipedia. Holons can be understood as the constituent part–wholes of a hierarchy (Wikipedia).
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A holon participates in a larger organism, system or hierarchy. Examples of holons: A cell in the human body (or for that matter, animal or plant) is itself a holon within that body. In the course of evolution, cells differentiate to form tissues, organs and organ systems, being kinds of holons or subsystems themselves.
A study of subsystems of complex systems, especially in the biological realm has been made by James Grier Miller. His Living Systems Theory (LST) as of 1978
posits about ten subsystems for matter-energy processing and eleven subsystems for information processing. Miller's system seems to lack higher order subsystems dealing with ethics, creativity (higher order functions of the mind). So, more research on psychological subsystems is necessary to extend his theory to include meaning, values, morality, creativity and spirituality.
As for holarchical relationships between the kingdoms of nature, one can point out that hairs on the animal and human skin are a remnant of our evolutionary past: they seem to have their origin in plants. Minerals play an important part in the bone structure of animals and humans.
The animal part within the human being is well known and has been studied by famous psychologists like Freud, Jung, etc. Passions and hard to control desires are well documented in literature. Plato's analogy of the chariot with two horses, one white and one black, and a driver that tries to keep the chariot under control is well known. Plato's Phaedrus dialog explains that the white horse (the will) has become infatuated with the black horse (passions) and that the charioteer has lost control over the carriage (the human frame) The charioteer has to bring reason in effect to control the carriage again.
Suppose that one has a discussion with another person. Beliefs and standpoints differ. The situation gets tense and moods are getting heated. Each person has a choice: they can let their temper get out of hand or restrain themselves and try to calm down. Moral nature can restrain base impulses, so it influences the animal part in us, including brain function. The function of impulse control is well known in psychological literature.
So, here we can see control and feedback functions at work in the human being, including the human nervous system. In appendix B, I describe qualities working in the human psyche. Mastery of the opposites of qualities can be obtained by developing the observing ego function. Psychologists speak about meta-functions, like meta-emotion: the ability to have feelings about emotions one has. So, this points to the existence of meta-levels, holarchical or nested, within the human being.
These levels are represented as a control hierarchy within the human brain. Stafford 78
Beer has written an informative book on that control hierarchy, called: "The brain of the firm", and applied the principles he discovered to the management of a firm.
Another example of a holarchy (holons functioning in a hierarchy) can be seen in the monadic model of G. de Purucker. See appendix A, for some more information.
Lastly, human beings are holons in the body of Gaia, Mother Earth, where they (should) fulfill the function of taking care of the planet in its objective aspect (as plants and animals do on a lower level). Humans are messing up the ecosphere and need to learn an important lesson: whatever one does to the web of life, one does to oneself. This is lesson 101 for humanity!
The fourth principle or axiom: Everything has a unique pattern of vibration Everything has a unique pattern of vibration (field pattern) and expresses itself in corresponding forms. This will be illustrated with some examples. We all know the picture of a magnet below a sheet of paper, where iron filings are put upon. The iron filings are arranged according to the magnetic form field of the magnet. We do not observe the magnetic field directly, but see the effects of the field on the iron particles. The study of form fields has gotten an impulse by the work of Rupert Sheldrake, a well-known biologist. His work with telepathic dogs is indicative of the existence of such fields. He also has written a book about science as a religion, a fact well worth pondering about.
Matter has a vibratory aspect, a fact that is well-known in physics, after the work of De Broglie. In fact, we can say that we live in an energy universe. The wisdom tradition postulates that our thoughts have an energetic or consciousness aspect as well. In this respect, the faculty of thinking is analyzed in chapter two. Seven aspects are discussed there and a method is given to align oneself with one's spiritual part.
To get back to the fourth principle: there is an essential, substantive, pattern inherent in all forms of life. This means that every being, consciousness, manifests itself in just that form that is in accordance with the developed qualities of that embodying consciousness, its vibratory pattern or field.
Human consciousness takes a human bodily form, animal consciousness embodies into an animal, etc. The same applies to plants, minerals, and the kingdoms above the human kingdom. This is called Self-becoming: an expression of the Self, substantive consciousness-life, on the composite planes of being. There is so much 79
that we don't know yet about life and the universe that we must be modest in regard to denying the possibilities of the existence of other, more advanced beings and civilizations.
The more one knows, the more one realizes that there is infinitely more that one doesn't know. The fourth principle involves questions of heredity as well.
Question: Is there a formative cause for the gene patterns? Aristotle would say yes, and so does the wisdom tradition. The question of a blueprint and form field for genes requires more research by open-minded scientists. It is by no means clear that genes on their own can form a complete, functioning body out of one fertilized germ cell. The level of organization and complexity required to establish the finely tuned gene-protein synthesis loop is even higher than the complexity of that loop itself, as some academics have pointed out.
The origin of life remains a riddle to our scientists. There is much more that could be said about the principle of essential patterns. The reader is referred to the esoteric literature as well as to the work of people like Rupert Sheldrake.
The fifth principle or axiom: progressive evolution
Darwinian evolution is concerned with transformation of forms. But the real meaning of the word "evolution" is to evolve, from the Latin evolvere, to manifest or unroll or unfold qualities of consciousness in matter. According to the wisdom tradition, consciousness is the primary factor in evolution. No phenomenon is possible without an active, organizing force working in and through substance/matter. Biologists have thrown away the baby with the bathwater when they thought they could do without life force (prana, chi), élan vital (Bergson), entelechy (Aristotle). Most of them won't admit that the Neo-Darwinian theory (the synthesis) is stuck in a rut and fraught with problems, among which the inability of them to explain the origins of life.
Random mutations do not cut it (this has been calculated for several things: complexity of proteins being one of these). Alfred Russell Wallace, a contemporary biologist with Darwin, thought that evolution theory didn't explain the higher faculties of the human mind: math, art, music, philosophy (abstract thinking). He was right in that respect. There is a great mystery connected with the sudden emergence of abstract and symbolic thinking in humanity.
Some details about this emergence can be found in my books and references therein. It boils down to the influence and help of a kingdom (beings) that is further 80
developed than the human kingdom. A hint can be found in the famous Prometheus myth.
Kingdoms are interdependent as they are part and parcel of a holonic structure.
There have been attempts to explain the emergence of symbolic thought. Theories of emergentism, however, are not convincing because these try to work "bottom up". What all these theories are missing is the following notion: to evolve something, there has to be something involved or enfolded first; there is a latent capacity, power, faculty, waiting to be unfolded in an environment and time suitable for expression (to explain this we need to understand the holarchic process, including emanations, better - see the third axiom of this series and the literature mentioned in the bibliography.
So, evolutionary processes are actually twofold or dual: (1)
consciousness or spirit is getting involved, wraps or clothes itself in matter (less developed realm of being), and:
(2)
matter gets an impulse, is informed, by spirit
This is a cyclic process, where the first phase is characterized by a descent or projection of spirit into matter, and the second phase by an ascent of spirit and a refining, etherealization, of matter. We can already observe a bit of the latter process: radioactive elements fall apart, leaving a lighter nucleus behind.
There is much more to say on this topic, like that there is a growing number of academics that is considering panpsychism as a necessary framework for the explanation of evolutionary processes. Consciousness, qualities (quale problem or
"the hard problem"), cannot be explained by current scientific theories, hence the search for new philosophical frameworks. The wisdom tradition has much to offer in this respect.
Intermezzo: the Sheldrake lecture on "Science set free" CISS institute (see Youtube)
Ten (mostly unconscious) assumptions in science which are all questionable, among which:
machine metaphor for nature;
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matter is unconscious (by definition, 17th century); nature is purposeless;
biological heredity is material (unraveled now);
laws of nature (and their constants) are fixed;
memory is stored inside the brain (memory traces are not found however); mental activity is brain activity;
psychic phenomena are illusionary (however, most people have experience with them)
End of intermezzo
Regarding the term progressive evolution, the wisdom tradition tells us that there is a gradual development or unfolding of qualities of consciousness, faculties and powers, in and through the kingdoms of nature. Plants are more evolved than minerals, animals more than plants, humans more than animals. These powers and faculties have been described in the wisdom-tradition literature (see notes at the end) and can all be researched by their proper means and methods. Beings in a certain kingdom develop their consciousness, faculties, powers, by experience in their world and reincarnate in the same kingdom until they have reached the limit of possible experience in this kingdom. Then they can enter the next higher kingdom and can evolve higher aspects of consciousness.
So, evolution has a purpose: to bring forth higher forms of consciousness, greater powers, and development of faculties of mind and spirit. The kingdoms of nature work together (mutualism) to accomplish this development. In this regard, G. de Purucker has written a book on man in evolution, free online (see notes at the end).
Within the human kingdom, there are many possibilities for the development of the mind. The work of Clare Graves (and Chris Cowan, Don Beck): spiral dynamics comes to mind as well as developmental psychology (Piaget, Erikson, Kohlberg and many others).
Humans can evolve their understanding and creativity much further. In chapter two, seven aspects of the thinking faculty are described, of which intuition and inspiration are the highest forms. Will and Imagination can be used (art, communication, dialogue, teaching) to further cooperation and mutual understanding between people (see bibliography for my e-book).
Notes: Some literature to get started (see end of chapter for links to online material): 82
Spiral dynamics (edition by Don Beck and Chris Cowan) G. de Purucker's Man in evolution
G. de Purucker: Fundamentals of the esoteric philosophy (and all his other works) Sheldrake lecture on "Science set free" at the CISS institute; Youtube channel:
Archetypal view. Also see Science set free, skeptical about skeptics The sixth principle or axiom: duality as the basis for manifestation In a nutshell: Mind and Matter are the two poles of manifestation, with Power as the intermediate third factor. This is in accord with the great spiritual and philosophical traditions. Krishna speaks of the 'pairs of opposites' in the Bhagavad Gita and the need to control these influences (be a master, not a slave).
Neo-Platonic teachings point to the same threefold. Christianity has the Trinity, preceded by Hindu philosophy for ages with the same idea.
In other words: spirit and substance are connected via power/energy/shakti/chi.
In yet other words: there is always a threefold, a trinity, operative in manifestation, whether it be a threefold Logos (Will, Wisdom, The Word), or Force, Substance, Form/Formulation. The interaction between the poles via the inherent powers causes all progress and regress.
In the evolutionary process, adaptivity is a key aspect of the powers (Indian: shaktis) at work. See the article on the shaktis by Subba Row, in Five Years of Theosophy, especially the part on Kundalini shakti.
Yin/Yang duality seems to be an example of the complementarity of operations in nature. Many examples here:
Left brain/right brain functions. Iain McGilchrist's latest two books deal with the left and right hemisphere differences and the complementarity of these.
Worthwhile reading, because it explains something about the mess the world is in and gives some clues on how to change that condition. He has many lectures and conversations on his Youtube channel. He gives a lot of examples of how the hemispheres are complementary in function, and why the right hemisphere should be the master and not the servant of the left hemisphere.
Nervous system: sympathetic/parasympathetic
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Muscle system: antagonistic muscles
Sensori-motor coupling
Stop-go system in the brain
Polarization of cell membranes,
charge separation (+/-)
Male/female differences
Value systems are implied in all of the following.
On a psychological level:
positive versus negative affect
Pleasure versus pain
Selfish versus unselfish attitude/behavior/mindset/intentions Question: are emotions created in pairs, like elementary particles? See my article on 'Qualities or gunas working in the human psyche' , appendix B, to get some idea of duality with respect to emotions and their balance, and the directing of consciousness to a higher level (a meta-function).
Examples of polarity/ duality on the spiritual/moral level: Choosing the path of liberation for oneself versus for the enlightenment of humanity (Pratyeka Buddha versus Amrita Buddha).
The above examples point to the occurrence of bifurcations in natural evolutionary processes. The phenomenon of the occurrence of bifurcations in complex systems is studied in chaos (or complexity) theory. In fact, most of the examples given here that relate to dual factors have been studied to some degree in academia.
On the political and economical levels there are examples of duality too: financial-economic: the debt system. Our current money system is based on debt creation and compound interest. It causes the split between haves and not haves to become ever greater.
Judicial system: the danger of class justice is always present.
Political level: left-right divisions ( a bit obsolete now); the split elite versus deplorables becoming very obvious now.
Media: mainstream versus alternative media.
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Polarization of elements (ions, minds, states, etc.) occurs in a force field.
Analogies of how these force fields work in different domains may prove useful in future research. Lastly, the interrelations of the six principles thus far presented, surely present a rich field for study and research as well.
Links: Bhagavad Gita and essays on the Gita by William Quan Judge.
Bhagavad Gita lectures by T. Subba Row and his articles in Five years of theosophy.
My archive at archive.org.
See links at the end of this article.
The seventh principle, or axiom: knowing the essence, or source, of all life What is the origin of life and being? Is there one essence and how does it become the manifold? Is it possible to know the origin of life? To start with the latter question: yes, according to the wisdom tradition, in the heart or core of each being is Universal Life, the One Source, at work.
The Indian Upanishads state: 'Thou art That'.
Every human being can discover the Divine Spark inside by evolving higher aspects of consciousness: intuition and inspiration. This will result in a gradual realization, a greater understanding of the connectedness of all beings on a deep, fundamental level. This is a process of inner awakening, a gradual enlightenment.
Nowadays we know about quantum entanglement and quantum field theory.
The idea of a field out of which all kinds of particles are manifested is well known.
Analogously, one can understand the One Source out of which countless points of substantive-life-consciousness flow, each with their own characteristic properties.
Another analogy might be an ocean, from which many streams and droplets evolve, only to return to the ocean, or source, after a long journey and many transformations. The Source is within, immanent, but also transcendent.
This is a panentheistic philosophy of life, a process philosophy.
In appendix A in my book “Resonance with the Self”, one can find a monadic model pertaining to the stream of consciousness. It was developed by G. de Purucker, a relatively unknown theosopher. This model shows a common thread running through the monads, implying a unity in diversity, as one may quickly gather from its contents. If contemplated, the model can help one to realize one’s 85
connection with the spirit within. Each monad in the model has a vehicle to work through, called a soul. Together these form a knot of consciousness, a focus through which universal life flows. This focus, or center of consciousness, acts as a transformer of the stream of consciousness, stepping down the voltage, so to speak, for the lesser evolved monads (downwards in the diagram, appendix A).
Perhaps an analogy can be drawn here with physics: light (photons) is a carrier of force, the electromagnetic force. Photons interact with matter, typically with electrons. After a photon is absorbed by matter, it can be re-emitted, with a lower frequency. Its color changes. Possibly in a similar fashion, consciousness can interact with the brain. This would solve the matter-mind dualism problem.
Matter is crystallized spirit. Spirit is etherealized matter, so to speak.
Food for thought here, and research. In fact, the Institute of noetic sciences, IONS, has done a lot of research into mind-matter interactions. They found clear influences of mind on matter. See link at the end of this presentation (Dean Radin).
So, a human being is a stream of consciousness, a composite being with several foci of consciousness. The discovery of these foci, or knots of consciousness, by the directing of one's attention to the higher centers of one's being, is the process of awakening to a greater reality, the unity running through diversity.
This is an 'in-out' cycle: going inside , diving in the spirit, and then going outside, helping transform the world, bit by bit. The inside-outside cycle mentioned above was also known to Carl Gustav Jung. This cycle is involved in the process of individuation, a key theme in Jung's work. He is also known for his fascination with alchemy, especially alchemical symbols, where the conjunction or marriage of the opposites is a key theme. Compare this with the sixth axiom above, and the integrative function involved in the seventh axiom!
Lastly, some reflections about philosophy of science and religion.
There are two main philosophical traditions as to the scientific method: Empiricism and Rationalism. Empiricism: knowledge comes to us via the senses (John Locke). Rationalism: knowledge comes from the mind or ratio (Descartes).
These traditions have been integrated in the modern scientific method. What is missing in the modern method, and in Western philosophy in general, is the realization of the existence of deeper powers of the human mind: intuition and 86
inspiration. Sure, some scientists got flashes of insight, now and then, but the realization of the existence of the faculty of intuition: deep, immediate understanding of how things are, is not common in current academic circles. As long as this remains the case, scientific research is largely confined to phenomena with conclusions that will vary over time.
Especially, the social sciences will scratch only the surface of the subjects and subject matter under scrutiny. Development of the inner sense of intuition is necessary for the researcher, to get to a truly integrative science that can deal with ethical issues from first principles. In this regard, transpersonal psychology and therapy can contribute a great deal to the social sciences. The writings of people like Ken Wilber and Roberto Assagioli (psychosynthesis), for example, contain some real gems. See the bibliography at the end of this presentation to get some further clues about these first principles.
A short note on themes that are common to the many religions of this world
Looking at the index of contents of the book "World Scripture", a comparative anthology of sacred texts,World Scripture (see link below), it struck me that almost all of these themes have been dealt with in a coherent and penetrating fashion by G. de Purucker, in his various books. See the TUP online archive. In my archive at archive.org, one can find several books dealing with a deeper interpretation of religious themes and stories, providing some integration of insights and connections with themes of science.
Lastly, religion, philosophy and science are not separate domains of life.
Philosophy is associated with why questions, religion with whereto and science with how does it work (know-how)? These are different aspects of the same reality. (The right hemisphere gets it, the left hemisphere doesn't.) Some progress towards an integration of these three lenses on reality has been made in the last fifty years or so. The work of Arthur Young can be mentioned here: "The reflexive universe".
See the Arthur Young website (www.arthuryoung.com).
Arthur Young's work deserves more development of its core ideas. It basically is a proto-model of developmental processes. Its universality as a meta-paradigm has not been firmly established, but is promising. Arthur Young's model, the 87
sevenfold arc of development, includes considerations of matter- energy, formative causation (compare with Rupert Sheldrake), information, organization, meaning, and purpose.
Some online literature concerning the seven principles https://www.theosociety.org/pasadena/ts/tup-onl.htm (especially W.Q. Judge and G. de Purucker)
William Quan Judge: comments on the Bhagavad Gita.
William Quan Judge: The Ocean of Theosophy.
G. de Purucker: Fundamentals of the esoteric philosophy [ via an Eastern method of teaching]
G. de Purucker: Fountain-source of occultism (occultism as a study of that which is concealed from the outer senses; a real treasure-trove of knowledge) https://www.sno.org/books-and-mp3s (School of the natural order) Vitvan's writings (various ones, among which: The Christos; Functional activities; Commentaries on the evolution of physics by Einstein and Infeld; Cosmology; Description of the Psychic World)
My archive at archive.org:
https://archive.org/search.php?query=Martin+Euser&sin=
My books in the archive (see link above):
Euser, Martin: Resonance with the Self
Euser, Martin: Mysteries of the human mind
Also: works by Proclus, Boehme & much more in my archive.
Five years of theosophy (online version of ULT is perhaps the best to read) This compilation contains many gems, particularly from Subba Row Rupert Sheldrake on panpsychism:
https://www.youtube.com/watch? v=B7KaNnFij2Q
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https://www.youtube.com/watch?v=sm9eMYSYDcA Rupert Sheldrake on "science set free" https://www.sheldrake.org
Institute of Noetic Sciences (IONS): https://noetic.org/
Dean Radin 's lecture on his research on the influence of mind on matter (Youtube)
Also relevant, but not online: Stafford Beer, Brain of the firm (Applying the hierarchical organization of the human nervous system to management of a firm) Talbot, Michael: The holographic Universe
Wilber, Ken: integral psychology
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Appendix A
A monadic model of the human being
The composite constitution of the human being
The purpose of this section is to present in shorthand a 'model' of man, which can greatly enlarge our understanding about the relationship between 'us' and the Universe. If we get a feeling for this, it is easier to grasp the wholeness or interconnection of all life, because 'what is above, is below' (the Hermetic axiom).
A proper understanding of this model probably requires an in-depth study of the writings of the theosopher G. de Purucker. His “Fundamentals of the esoteric philosophy” would be a good starter. Keep in mind that the Western languages are hardly suited to describe ideas such as presented here. Sanskrit is much better in that regard. Translations of terminology is provided as best as I know it.
The theosopher G. de Purucker has presented a model of the human being in the form of the egg-scheme. See figure.
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Figure: egg-scheme: a monadic model from G. de Purucker
Important Sanskrit names in the egg-scheme are:
kama: desire (a neutral force, which can be used in a selfish or selfless way: see the section on the seven aspects of thinking in chapter two) prana: vital energy
manas: faculty of thinking; in the personality it is mixed with desire (kama) and typically active in the chasing to fulfill 'dream pictures' of possessions, position, power, 'romantic' relationships, etc., etc. which are all soap bubbles of course, bound to vanish into thin air sooner or later.
buddhi: spiritual soul. Light-substance (not ordinary light, which is but a modification of the primordial Light)
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atma(n): universal spirit. Also: the divine monad, a ray of the supreme Self.
The esoteric tradition, in this case by word of De Purucker, presents a kind of spiritual-material model of man. Matter is viewed as crystallized spirit and spirit as rarefied matter. Spirit and matter are ultimately states (manifestations) of One Principle that is the One Life-force. Science recognizes the fact that matter and force are convertible into one another. The perennial wisdom adds that this fact also applies to the psychic and spiritual realm. Old forms of thought can be dissolved and the frozen energy can be liberated and used in new forms. More on this topic can be read in chapter two.
The circles within the egg-scheme symbolize so-called 'monads': sparks of the universal life-force. These are pure Spirit. The monads act as foci or knots or centers for the stream of consciousness that flows from the Supreme Spirit or Logos (the
"Word") at the top of our hierarchy (= most spiritual level in our hierarchy) down to the 'grosser' states of consciousness-matter.
We all have a ray of the Supreme Spirit in us, and this provides a way to find the path within, a way to place one's consciousness in more subtle states of matter within our hierarchy (sphere of life). See lit #1, where the topic of the Supreme Spirit or Supreme Self or Silent Watcher is treated in the context of the egg-scheme, the seven jewels of wisdom, and initiations.
Let me add here, that all this stuff has nothing to do with escaping reality since the spiritual planes or spheres are already present in us here and now, and it is only a matter of recognition of this fact that will help us to open our mind to these spheres, influences, within ourselves and learn to give expression to these energies!
In order to manifest themselves, these monads need to make use of a dual pair of organized consciousness-matter. This dual pair is split up in the egg-scheme at the left-hand side (vehicular aspect = 'soul', carrier of consciousness) and at the right hand side (Ego or center of consciousness).
Each ego in this scheme expresses the evolved faculties and qualities of the corresponding ego emanating monad. The divine ego expresses far more faculties than the personal ego. Likewise, we as persons have evolved more qualities of 92
consciousness than the animal monad, which forms a necessary part of our constitution. We need it and, of course, our body in order to express ourselves in this world. The arrows pointing to the various monadic centers indicate the fact that these centers have developed self-consciousness. The animal soul has not yet done that. It follows blindly the impulses and suggestions given to it by the personality.
One's personal consciousness is centered in one's personal ego. The following enumeration shows in a nutshell some of the developed qualities of consciousness of the diverse monads. See also lit. (1,2)
Divine Monad: Inspiration, Unity consciousness
Together with the spiritual monad: our inner god or Higher Self. The range of consciousness of this monad is said to encompass all the planes (inner and outer) of our galaxy, the Milky Way. Sanskrit corresponding name: atma(n).
Spiritual monad: Enlightenment principle (understanding, intuition; Sanskrit term: buddhi). Also known as the (holy) Guardian Angel. Range of consciousness: entire solar system.
This monad is the vehicle for the divine monad. It partakes in the heavenly world and to some extent in the world or sphere of the human being. It seems to warn us in times of danger, but its voice is not easily heard because we are not used to listening to the voice within, totally absorbed as we are by the affairs of the world.
These two monads are part of the spiritual line of evolution of a human being.
(Higher) human monad:
Vitality, emotion, desire; also higher aspects of thinking, and part of the understanding faculty. It is the parent of the personal monad. Range of consciousness: all the planes/spheres pertaining to the earth (far more than the physical earth alone).
The higher human ego and the higher human soul together can be called a 'son of Mind' (or manasaputra in Sanskrit), because of the fact that this being has 93
developed noetic mind (higher manas, higher thinking capacity) to a large degree.
This being is the one that kindled the human thinking faculty by projecting a ray of its manas (some of its fiery essence) into the embryonic thinking organ of the human being, generations ago. Keep in mind that the Element of Fire is something quite different from ordinary, terrestrial fire, though in that fire too there is the subtle essence of Fire at work.
This event in human prehistory has brought a strange condition to bear on the human race. The Prometheus myth of the ancient Greeks is reminiscent of this event. He stole the sacred Fire from the Gods at the Olympus, gave it to humanity and was severely punished for this. This is a clever parable that is full of hidden meanings! You will have to study it thoroughly, together with the theosophical teachings, in order to extract the carefully veiled meanings.
Prometheus is a symbolic figure for the higher human ego or Self which becomes crucified upon the cross of matter and spirit.
This myth is a symbol for the second line of evolution of the human being: the evolution of the manas (the thinking faculty).
Think about this and you may begin to understand the reality of this event. After all, there is a great mystery in that the human being can think (and have self-consciousness), a thing that cannot be said of an animal. A wide gap exists between the animal and the human being (although their physical bodies have many features in common). No biologist will ever be able to explain this fact of self-consciousness along a materialistic line of thinking. The Neo-Darwinian theory of evolution is incorrect in many respects as is known by all true spiritual teachers, since they know that evolution starts by the impulse of spirit given unto matter. (
An increasing number of biologists see the shortcomings of the Darwinian theory as well)
The beings of spirit and matter work together in order for the first to get experience in the relatively denser worlds of matter (and develop the faculties of the mind) and the latter for being gradually spiritualized or etherealized (evolution of spirit, inherent in all beings).
Noetic mind is a state of mind far above cortical thinking or brain-mind, and it is transpersonal, of course. It can be equated with the Christos energy, the 'Father in 94
heaven', a lofty state of consciousness, characterized by impersonal, transpersonal, love.
I added the label 'Radiant Mind-stuff' as a descriptor for the higher human soul, because to us ordinary human beings this level or state of mind is seen as luminous (when one happens to see, or temporarily be united with, one's higher soul - this last event being an example of epiphany: result of exertions for the well-being of the human race ), due to the fact that the higher Self has developed buddhi: spiritual discrimination, love, empathy, etc., to a considerable degree. The radiance of buddhi (the spiritual soul) makes the mind radiant because of its union with buddhi (the light of understanding). This union is designated as: "buddhi-manas"
and it is a state of enlightenment (a goal of the natural order process, but not the end of spiritual evolution or unfoldment).
I have added the label 'solar ancestor of the human being' as a description for this ego because it is the ancestor of the human being: the Self was a human being, not necessarily with a body as we have now, in a previous cycle of development and the human being was then an animal forming part of the constitution of the Self that was a human being then.
Personal, or lower human Monad
Developed aspects: vitality [prana], emotion, desire [kama], lower aspects of thought [lower manas]. This is the monad that reincarnates or sends out its rays into matter. The personality is like a mask that is put on during an incarnation. It is not the personality that reincarnates but the 'personal' monad that sends out a ray, forming a new vehicle in the composite stream of life-energy-substance-consciousness. It is the parent of the animal monad as the higher human monad is the parent of the lower human monad.
I added the description : 'higher part of psyche' at this position in the egg-scheme because aspects such as cortical thinking and aspirations are usually attributed to the (higher) psyche by philosophers like Plato, Pythagoras and also Vitvan. The personality, or little ego, thinks: I am I, separated from others. The Self knows: I am a unique, yet an integral part of the whole that is the Supreme Self. The Self shares some of the psychological characteristics with his ray or emanation (the lower 95
human monad). It shares to some extent in the karma of his emanation, so when his child monad in incarnation suffers, it suffers too. A mystery indeed, but easier to understand when you draw the analogy with a child and its parents on the physical plane.
Animal monad: Vitality, Emotion, Desire
Part of the third line of evolution of the human being: physical/emotional/desire-mind.
The soul (kind of a psycho-electromagnetic 'field') which is associated with this monad is called: the vital-astral soul. This is the field or state of being in which our consciousness is active most of the time. I labeled this soul 'the lower (aspect of the) psyche'. A further clarification is this: this soul or field of awareness is centered in the lower chakras, beneath the diaphragm. Typically under the influence of the phase of the life-force that is called the libido, the drive for sex, etc.
Part of the process of spiritualizing lies in bringing (part of) the life-energy (the libido) to the higher centers (chakras) by focusing on spiritual creative work. Don't force this too much. Strike the golden mean as Pythagoras is said to have advised.
Freud talked about the 'sublimation of the libido', which phrase expresses the same idea.
Keep in mind, however, that we need the impulse of our desires in order to evolve.
We can't do without emotions or desires, but as is often stated in our literature, use the energy of emotion, desire, thinking, etc., in a constructive way.
The development of consciousness by the spiritual seeker and worker will bring him/her ultimately into contact with the 'baptizing fire [or light]' of the Christos, the inner manasaputra, which will open a new field of awareness ("noetic or spiritual octaves of consciousness"). Some interesting information concerning the development of consciousness can be found in William Quan Judge's booklet
"culture of concentration". See also the reference to Vitvan below.
This 'baptizing' (better: an absorption of spiritual energy-light) must or will be followed by an integration process of this energy in the sphere of action on this earth, in order to bring more light to one's fellow beings. Cooperation for establishing a healthier world becomes a strong urge after this baptism (a kind of 96
initiation). In this regard I can add that no extraterrestrial or master, etc., can or will save humanity from its follies. We ourselves have to clean the house [our body, psyche and our contaminated ecosystems]! How else can we learn the necessary lesson of compassion, love, cooperation and respect for nature and one's fellow brother/ sister?
Physical Soul: The physical soul consists of the model-body (a template), also called 'linga sharira' in Sanskrit. Sharira means envelope or body; Linga can be translated as 'model' and has also a connotation of creative energy. It is the carrier of the pranas or vital forces that express themselves in the physical body through the chakras. It is also the formative cause of the physical body (sthula sharira) and it contains the astral senses, the necessary intermediaries between the outer senses and the mind. These astral senses are also involved with telepathy, clairvoyance, etc.
The connection between the Human Monad (Self) and the Personal Monad has been sketched in a previous chapter as being a relation between parent and child.
Note that we have in the recesses of our constitution a divine core that is sometimes called: our 'Spiritual Self' (=Inner God). This makes the notion of theurgy in the Gnostic literature a bit more understandable. Iamblichus ("De Mysteriis") writes interesting stuff about this. The working of the Divine in man (theurgy) is possible, just because there is a Divine element in man's constitution.
This requires a highly pure and selfless life as will be easily understood.
Our responsibilities towards the animal ego and the body are great, but are completely unknown to our world. Yet, we can imagine that we have a great influence on this ego within our constitution whether we think negatively or positively. This influence is 'stamped' into the fabric of consciousness of the animal ego. Further elaboration of this and kindred subjects can be found in lit. 1, 2 and 7, 8, 9.
Gnostics speak of the Aeons (Angels, Archangels, etc.), Kabbalists of the 97
(Sephirotic) tree of life, Indian Puranas of the Prajapatis. These are all names for the same hierarchical emanations from the One Principle and are all involved in the formation of our Cosmos.
If one progresses in consciousness by one's own [and collective] effort, then one will transform oneself from being a personal soul-ego-monad to a real human soulego-monad, taking along the animal ego towards the stage of personal ego! This example shows the karmic inter-connectedness of the monads. See lit. (1,2) for further development of these thoughts. The student of the Kabbalah may be able to map the tree of life onto the egg-scheme.
We will not concern ourselves further with these often very metaphysical (though important) subjects and confine ourselves to something more tangible: our personality (= lower human ego) and its relation to the (higher) human ego. See chapters two, four and five of this book. It will pay off to reread these chapters and do the exercises.
Bibliography
Note : many books are now available free online at: TUP online books
(https://www.theosociety.org/pasadena/ts/tup-onl.htm)
1.
Fundamentals of the esoteric
philosophy. G. de Purucker. TUP-press.
ISBN 0-911500-63-4 ISBN
0-911500-64-2
A good introduction to the Secret Doctrine (H.P.Blavatsky's masterwork).
2. Esoteric instructions #9: Correlations of Cosmic and Human Constitutions by G.de Purucker.
Point Loma Publications, Inc. P.O.
Box 6507
98
3. The key to Theosophy. H.P.Blavatsky.
Theosophical University Press (TUP).
Post-office Bin C,
Pasadena, Cal. 91109 - 7107 USA
tel. (818) 798-3378
An excellent intro to Theosophy.
ISBN 0-911500-06-5 cloth ISBN
0-911500-07-3soft-cover Other
useful books:
4. The ocean of Theosophy. W.Q. Judge. TUP-press ISBN 0911500-25-1 cloth
ISBN 0-911500-26-x paper
A concise intro to Theosophy.
5. Echoes of the Orient. W.Q. Judge. (3 volumes) Point Loma Publications, Inc.
P.O. Box 6507
San Diego, Calif. 92106
Contains many excellent magazine articles (vol. 1, 2) and comments & suggestions about esoteric teachings (vol.3) 6. The Secret Doctrine (2 vol's), H.P. Blavatsky. (TUP). ISBN
155700-001-8 cloth
ISBN 1-55700-002-6 soft-cover
7. The esoteric tradition (2 volumes). G. de Purucker. (TUP) 99
A thorough work on many theosophical teachings.
Contains also comments on science in the thirties.
ISBN 0-911500-65-0 cloth
ISBN 0-911500-66-9 paper
8. Fountain-source of occultism. G. de Purucker. (TUP) An advanced book on esoteric topics. ISBN 0-911500-70-7 cloth ISBN 0-911500-71-5 soft-cover Also
available on the web. See: online
(https://www.theosociety.org/pasadena/ts/ tup-
onl.htm)
9. The dialogues of G. de Purucker (TUP)
Very diverse, but offers valuable insights on practical human problems and on profound themes of Theosophy.
ISBN 0-911500-59-6 (3 volumes)
10. Man in evolution. G. de Purucker. (TUP)
A book that analyzes Theosophy in relation to science.
ISBN 0-911500-55-3
Online file: Man in evolution, G. de Purucker.
(https://www.theosociety.org/pasadena/man-evol/mie-hp.htm)
11.
Isis unveiled. H.P. Blavatsky. (TUP) ISBN
0911500-022 and 0-911500-030 (also available online) 12.
Beyond ego. Transpersonal dimensions in
psychology. Ed. Roger Walsh , M.D.,Ph.D. & Frances Vaughan, Ph.D. J.P. Tarcher, Inc.,Los Angeles.
ISBN: 0-87477-175-7
100
Appendix B:
Energy qualities (gunas) at work in the human psyche
by Martin Euser, 2011
Edited and expanded, august, 2020
