In this survey, a great deal of Western history took on a startling and vivid new dimension. Events and sequences in history which, to even the most perceptive of historians, had appeared random and meaningless were shown to be purposive in terms of Will acting in a different kind of time.
The mechanicalness of events and the automaticity of people were in fact the building material out of which Intelligences immediately above the level of man contrived an intentional structuring of events. Behind the partial freedom from causality in which these Intelligences worked, there lay a larger aim: that of nurturing and tutoring the life of the earth so that it might remain harmoniously in step with the evolution of the solar system. Collin attempted to give a progressive, logical development to his exposition - suggesting for example the consequences that might be deduced from the absence of a zero term in a geometrical progression - but in the main the impact of his work was an emotional one and it probably lacked the essential overlap into the orthodox field necessary to attract the attention of ordinary science.
This appeal to science, in terms which it might plausibly regard as its own, had to wait another twelve years for the work of J.
Bennett had made contact with the Tradition soon after the Armistice and remained in contact with it until the operation was withdrawn about January Bennett believed that the operation of the Tradition at this stage held decisive possibilities for mankind. Science was truly at a crossroads and if it took the wrong turning, or continued on the course it was following, it would inevitably involve into a prolific but sterile technology.
He probably saw this in its fullest implications long before the same warning began to circulate from artists, poets and intuitive philosophers like Orwell. Bennett's tremendous work The Dramatic Universe was forty years in preparation, the last volume finally appearing in A man's life starts with a fertilized cell and his earliest life is worked in cellular time, perhaps 1, times faster than clock time.
Multiplication of cells and the functions which unfold from them, are conducted at terrifying speed so that a whole phase of evolution is recapitulated in the foetus in a matter of days.
Compression is at its maximum at the start. Progressively, less and less happens as an organism achieves extension in time. Less and less inner process, that is, happens in each successive interval of clock time. Man, however, chooses to experience in clock and calendar time and it seems to him that time goes increasingly fast. His life accelerates from beginning to end.
A period of 24 hours seems an age when we are toddlers; a whole week, a month goes by like a flash when we have grown old.
From this and other indications, it is deduced that to represent biological processes as they are, and not as we happen to experience them - against clocks and calendars - we should have to set out a human life on a logarithmic and not an arithmetical scale. The period of man's gestation is 10 lunar months. The period of his childhood is lunar months.
The full span of his life averages 1, lunar months. If these points, 1, are marked at equal intervals round a circle, we may have some representation of a complete life, together with milestone marks that show the rate at which inner events have occurred or will occur. Various "cosmologies" can be constructed on this scheme which do not concern us here.
The figure is, however, a starting point for obtaining an "organic" picture of history. We shall return to this in a moment. If the basic proposition is accepted that history obeys the same laws as cellular life, an interesting series of analogies becomes available. As cells perform different functions in the body of a man, so men perform different functions in the body of a culture.
Masons, engineers and architects maintain and replace the structure of a culture just as their corresponding cells maintain and repair a human body.
There are soldiers and policemen to defend a culture as there are reserves in the adrenals to defend the human organism. There are scientists and thinkers to direct a culture as there are brain cells to direct a body.
There are poets and artists and mystics who form the emotional life of a culture as there are nerve cells to conduct the emotional life of a man. Analogies can be extended in many ways. For example, a human life may be based on the satisfaction of eating and drinking or on the excitement of movement and travel.
It may be ruled by a passion for research or by some deep emotional drive. Similarly, a culture may be ruled by one functional group. Peasant states, merchant states, warrior states and monastic states come to mind. A man who is balanced in his functions but who is led by a developed intellect is an advanced man. So a culture which is balanced in its functions but is led by a developed intelligentsia is an advanced culture. The analogy between the body of a man and the body of a culture was glimpsed by the pathologist Virchow more than a century ago.
It has since been noticed by many scientists but is generally held to be too fanciful for serious study. There may be reasons to suppose that it is not "fanciful" enough. A sperm cell originates a new individual. Suppose a conscious man originates a new culture. Suppose that within life there are always a few men, unsuspected and hidden, who are able to process conscious energy and are therefore in touch with the pattern of conscious energy outside life.
Bennett's terminology this would correspond to the Demiurgic level. Such conscious men would be to a human culture as a sperm cell is to tissue cells in a human body. A conscious man would inseminate a new culture as a sperm cell fertilizes a new individual.
Not all sperm cells originate new men and not all conscious men would originate new cultures. Those that didn't, would nevertheless vivify a culture, as abundant sexual energy tones and vivifies a man. Here may be glimpsed one aspect of a sexual - even an incestuous - analogy which permeates both myth and epic poetry and is, at surface level, always incomprehensible. If a civilized culture has such a structure, it should be possible to represent any of its aspects from its cellular equivalent.
Its time-scale, for example, would be some extension of the logarithmic scale which appears to apply to human life. Rodney Collin suggests that the logarithmic terms of human life, 1, should be extrapolated into the series 1, 10, lunar months which is roughly 8, 80 and years.
If the analogy holds, eight years will be the period of gestation of a culture; eighty the period of its physical self-expression and years the total of its life. At the end of years it will die. Some men die before they are 70 or Some live to be over a hundred, but the intervals given by the 1, lunar months series will represent the human average and the periods 8, 80 and years will represent the average for cultures.
During the eight years that a culture is in the womb, the Conscious Man who has impregnated it gathers round him a body of material, an inner circle of disciples. A Teaching is worked out. The teaching is the personality of the coming culture, it may take the "form of artistic expression, or a new principle of science.
Perhaps a book is composed or a code of principles. Some symbol is worked out which will be the signature of the culture till it dies. A culture's character, like a man's character, is formed in the womb and the whole of its life will be an expression of that character and no other.
Eighty years is the period of a culture's physical expression in the outside world, exemplified in the dazzling expansion of invention and creation which is so visible - and so inexplicable - at the beginning of each cultural period.
Perhaps the Dispersal, which J. Bennett related to the appearance of the four Root Languages, is the first glimpse we can hope for of this mechanism at work. This example may however be exceptional, since it involved not one but four simultaneous operations.
On the other hand it may be less exceptional than it looks if we notice that the 6 th century BC, which was the century of Pythagoras and the century when Europe was born, was also the century of Buddha in India and Confucius in China.
It is not without interest that the cyclic nature of culture, the birth, self-expression, decay and death sequence, has been partly deduced by ordinary intellectual means by men like Toynbee and John Napier, though there may be reasons to suppose that the "inventor" of logarithms was in touch with a contemporary operation of the Tradition.
The analogy between cells and cultures may be extended further. A son does not wait for his father to die before he can be born himself. Similarly the generations of culture overlap. A new culture begins long before its parent dies - and perhaps while its relatives on another continent are still adolescent. We may also suppose family strains in the body of civilization which is made up of all cultures, taken together. However different the men of Rome may seem to us, we have some sense of kinship with them.
We and they are of the same family. We do not have the same feeling of consanguinity with cultures of, say, Africa or China, even when these are more recent than Greece or Rome. Suppose cultures take their place in the long-body of humanity in the same sequence as the glandular functions emerge in a man.
Also, that these functions lie on the logarithmic scale. Is any trace of such a sequence discernible? Such essence nature as it may be possible to glimpse in past cultures, Rodney Collin suggests, do not appear to contradict this scheme.
The traces of Aurignacian Man are heavy, lymphatic and lunar. Magdalenian Man is swift, decisive and thyroid-Mercurial. The Graeco-Roman and Persian periods are ages of iron, passionate, adrenal and Martian. Early European, Medieval and Renaissance cultures till the near-present correspond to Posterior Pituitary function. Plotted on the logarithmic time-scale it would seem that the six functions so far developed in the "long body" of humanity occupy places lasting 32, 16, 8, 4, 2, and 1, years respectively.
Earlier it was suggested that a culture is begotten by a conscious man. This may happen on the home ground, so to speak, or it may happen in a wholly new situation; just as a man may found a family in a distant land because he senses that the soil has become exhausted or the atmosphere vitiated in his homeland. Rodney Collin's intuition leads him to pin-point Egypt as the source which sired Europe. The identity of the Individual can probably never be known, but certain key figures, half-legendary, like Solon, Thales and Pythagoras may suggest the "school" within which the birth was accomplished.
Plato's writing suggests that Solon received something from Sais in BC and the Timaeus suggests that the Egyptians held Athens in special affection. Was this, Rodney Collin asks, the affection of parent for child? It is significant that Solon, Thales and Pythagoras have a certain "extended" quality about them. They appear as men having not one skill beyond the human ordinary but a whole range of superlative achievements. Thales was a civil engineer, a politician, a mathematician and an astronomer.
He is credited with the theory of a prime-source cosmic substance which was symbolized for external understanding as "water". Pythagoras revealed a system of medicine some unsuspected fragments of which appear to be embedded in the work of Cato the Censor, [9] a geometry which stated the laws of three-dimensional space and a musical octave which gave the key to harmony on many levels. He is credited with a theory of soul ascent and descent and also with access to his own reincarnative history.
Into a lifetime of 80 or 90 years he packed, said Empedocles, "all things that are contained in ten, even twenty, generations of men". Insights, two thousand years before their time, were in the very air. Xenophanes of Colophon is saying that the sun and stars have neither substance nor permanence.
The stars are burned out at dawn and in the evening are recreated from new exhalations. Arthur Koestler [10] thinks that this is an example of a rational account of the universe beginning to emerge in the only idiom available, that of superstition. Could it not equally be a glimpse of the modern idea of a re-creating universe? Or, if for "dawn" you wrote "Day of Brahm", an insight into the manvantaric idea?
Koestler makes much play of the fact that the Greek schools were contradictory, that their alleged insights cancelled each other out. To quote Professor Burnett, 'no sooner did an Ionian philosopher learn half a dozen geometrical propositions and hear that the phenomena of the heavens recurred in cycles than he set to work to look for law everywhere in nature and with an audacity amounting to hybris , to construct a system in the universe'.
It may be that a very important point is being lost here. Access to a level of consciousness at which the laws of the universe may be experienced does not automatically provide the means whereby the knowledge can be verbalized or indeed rendered into "fact" at all.
The implication "this is how things are, because I have been there and seen" is at the mercy of the intellectual and emotional instrument through which the translation has to be managed. It is not the divergence of the Greek schools that is remarkable, but the overlap of their insights.
It would be difficult to imagine a more vivid picture of the life and death of an historical organism seen from the insight of "biological time". So the Greek cell in the body of human history lived its life, performed its function and died. It was sired from Egypt and its parent was one, perhaps the last, in a previous group whose cycle we do not know. It is possible that Egypt fertilized other ground than the Greek. In the 10 th and 11 th centuries AD we shall find an Eastern cousin with a remarkable role to play in the family affairs of Europe and we may suspect that its parent, too, was Egypt.
Beginning with Greece, Rodney Collin sees a chain of six cultures till the present. We shall continue to attempt a summary of his map of history. While Greece was still only two centuries old, she transmitted, via the Epicureans and the Stoics, the energy of fertilization to Rome.
Again a period of dazzling achievement seemingly from nowhere. As the signature of Greece was drama, music, philosophy and mathematics, that of Rome was a code of law and an Empire-wide chain of roads and public works.
At its height it served as the matrix for the third European organism - the Early Christian. Here there is open record of a Founder and his school and of a "signature", the New Testament, the sign manual of the whole organism-to-be. Yet astonishing and significant for the future as was this newest cell in the body of mankind, tremendous as was its scope, its external form followed the inevitable laws of birth, development and decline.
It reached maturity with Constantine's edict of tolerance and then became subject to the progressive atrophy which no organism actualizing in time may evade. In Rodney Collin's phrase "eight centuries from its conception, the Papacy, its highest temporal expression was an object of commercial haggling on the Roman market". So died the external form of the Early Christian culture.
But long before, while it was still at its height, a new birth was planned. In Benedict founded Monte Cassino and conducted an operation which though it must certainly have had precedents in the cycles of antiquity has, till the present time, no parallel in Europe. If historical organisms have a relationship with the musical octave as well as with the logarithmic scale, and there are reasons to suppose that they do, there will not be a linear progression, a regular increase of frequency in an ascending scale.
At two points there will be "intervals". Between Early Christian and Monastic Christendom there will be one such "gap" and the Dark Ages would certainly occupy such a place. The withdrawal of the four Centres during the last Glaciation suggests a parallel on another scale. Force had to be conserved till the time was right to leap the gap. Benedict's task was to encapsulate the gains of the past till a new ovum, existing but not yet actualized at the far end of the Dark Ages, was ready to be fertilized.
During the Dark Ages, the monasteries with their monks were self-sufficient perhaps in the same way as the Centres, with their pilot populations, had to be in the Dark Ages of the Glaciation.
Outside there was disorder among events, confusion among men: processes without design, humanity without direction. The gap lasted years and the next cultural organism, the Medieval Christian, did not emerge till the 11 th century.
Its mother was a lonely valley in Burgundy; its father was the influence of Monte Cassino. Assisting at the birth somewhere in the shadows was the Comacine influence from Northern Italy. The medieval Christian culture was two centuries in labour and in a sense it seems to have emerged from a single building, the Abbey Church of Cluny. The Abbey was founded in by twelve monks from Monte Cassino and from this peaceful retreat in strife-torn France an extraordinary influence spread.
Within a century the Cluniacs had gained control of a thousand square miles of surrounding country and were establishing the rule of law and order where there had been little or none for five centuries. As with a human body whose crisis of illness is reached, infection is dispelled at a rate which seemed impossible only the day before.
So with the Cluniac influence. By a great new building in a strange and wholly unfamiliar style was ready to be consecrated - the Abbey Church of Cluny. In it was encapsulated all the Gothic cathedrals to come. In each of these there was a suggestion of a whole unseen cosmology; each an encyclopaedia in stone, containing, for those who could read, so tradition has it, a summary of the Plan and Purpose of evolution.
Conceived in an ecclesiastical body, the Medieval Christian culture was nevertheless designed for a new and different kind of expression. Though conceived by conscious men who were deeply committed to a religious expression of the Great Work, the Medieval Christian culture depended for its execution on exponents who were not churchmen at all, but craftsmen. As the zodiac seems to sweep the solar system with a predestined progression of influences, it might seem that in the 11 th century the process of Conscious Direction was almost imperceptibly leaving the sign of religion and edging marginally into some secular modality that lay ahead.
An echo of this bi-valency seems to attach to the anonymous craftsmen who built the cathedrals - as it does to their descendants-in-theory, the modern Freemasons.
In passing, it might be noted that the period reflects another one in a different spiral when Universal Encyclopaedias in stone were also used to focus men's minds: the time of esoteric building in Islam. As there were other schools beside that of Pythagoras in Greece, there were other neighbour schools to Cluny: Chartres for many studies, Rheims for music, Mont St.
Michel for astronomy. A joint mission from Cluny and Chartres goes to Saracen Spain and is apparently received with fraternal regard. It sends back knowledge: logarithms, algebra, the Koran; perhaps one might guess, a technique of alchemy.
Here, apparently, a focus of intense Christianity is acquiring sustenance from a source which, at ordinary level , it could regard only as alien and indeed hostile. Unless this visit was some extra-ecumenical whim of the Gothic school it suggests the existence of some hidden unity behind appearances.
Constantine had an assistant at Cassino - Johannes the Saracen - who helped in translations. The idea of pilgrimage already existed but it is suddenly expanded by the Cluniacs. Northern Spain is cleared of the Saracens and Cluniac influence builds St. James of Compostela. The pilgrimage circuit now runs from Rome to Canterbury to Compostela. Could this idea have come from Saracen Spain as an instrument for broadening men's minds, for bringing new currents into stagnant society? Perhaps the Haj , the Mecca pilgrimage, had proved its worth as a cultural instrument and was being used again.
So, on the one hand, the Cluniacs are going to a Moslem school. On the other hand, they are building cathedrals at the expense of Saracen territory. This strange ambivalence is exemplified further. The Cluniacs greatly approved of the First Crusade. Perhaps at the level of political expediency it had many advantages. It drew off the looters and the freebooters from France and facilitated the Cluniac mission to extend local law and order.
But it was directed, however obliquely, against Islam. On the one hand, collaboration: on the other, competition. There is an incongruity here that has no obvious explanation, but if we consider the possibility that at some level both impulses are modalities of the same evolutionary directive, the problem disappears. At the same time, the ways of the Hidden Directorate appear mysterious indeed to human judgment.
Could it be that certain evolutionary gains may be obtained only within some environment of friction intentionally created? Repugnant as this idea may be at the level of individual lives, it is not without support in the esotericism of Jewry. Professor Norman Cohn has shown beyond any reasonable doubt that the famous Protocols of the Elders of Zion were deliberate invention.
The suggestion, briefly, is that some hidden impulse at racial level continually arranges for the Jews to initiate such action as will ensure their own persecution within which some result beneficial to Jewry can arise.
If man is coaxed - all but coerced - along the optimum line of his own evolution by contrived situations which involve enormous suffering for individual men, the Hidden Directorate would appear to stand accused of a cynicism and despotism which individual men are to some extent already able to transcend.
It is a problem which will press increasingly as further data emerges. But we must return to Rodney Collin's sequence of cultures. The Medieval Christian culture grew, its pilgrimages and its Crusades bringing cultural diffusion to Europe as the Dispersal brought diffusion to the root races of the world.
At its peak, the Cluniac influence spanned Europe from Portugal to Poland. It delivered its possibilities, grew old and effete. Its adaptability became frozen. Its creativity became petrified in dogmatism. The Catholicity of the Universal Encyclopaedias became the monstrous tyranny of the Inquisition. The body of the culture lived on for a total of nine hundred years and was finally despatched by the French Revolution. Significantly, the Citizens razed the Abbey of Cluny in an act more symbolic than they knew.
But long before, a new impulse had been born out of the old. Round the Medicis had grown a new Idea, opposed to the dogmatism represented by the Pope and devoted to the best of the past. The seed-bed this time was neither a philosophical school nor a monk's cell. These essays, remarkable for their elegance and lucidity of expression, are not just an exposition of ancient values but are of abiding interest and great relevance to the modern man searching for truth and freedom.
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Philosophy, Psychology, and Religion Psychology incl. Parapsychology and the Occult. Access to the Astral Plane was once a well guarded secret in ancient Egyptian culture, made available only to the powerful elite through elaborate rituals. Even when information of the Astral Realm became available, however, years of mental training was often required. People studied for years with no results.
Though they desperately trained, they found themselves powerless to make contact with the "other side. The Astral Plane is a world where spiritual communication happens on a very deep level, and profound spiritual development comes far easier than it does in a normal state of mind. I really need your help to keep this site running. You don't need a PayPal or Stripe account and it only takes a minute. The buttons below are set in British Pounds currency - click here if you would prefer to donate in USD.
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