Moreover this was not enough for them,
That they erred in the knowledge of God;
But whereas they lived
In the great war of ignorance,
Those so great plagues called they peace

–Wisdom of Solomon xiv, 22.

“It is undeniable that the WORLD CRISIS – with its attendant chaos and confusion – is the result of the mental upheaval caused by the fact that mankind is literally “living in the great war of ignorance.” So much is this so that the majority of mankind, ignoring the plagues which afflict the modern world, claim that the world is living in a state of peace!”


For what is asserted in them, is not simply the notion that human thought is the determining
factor of all things, including our own existence, but also, that this thought is capable of providing us with a valid type of knowledge. And it is finally, behind this notion, that there is or can be a valid type of purely human knowledge, that lies the premise to which I have been referring. I will be more explicit. There are
two factors that we have to grasp if we are to escape from the process of ignorance in which we are involved. The first is, that how we perceive things depends crucially upon the state of our conciousness, and that the state of our
consciousness depends upon the state of our being. This does not mean that the reality of the things themselves varies according to the consciousness which perceives them, and still less does it mean that their existence is dependent upon their being perceived.

It simply means that how they appear to us, and the kind of
reality we attribute to them, and weather we see them as they are or, as it were, through a distorting lens, has very little to do with the things themselves, and very much to do with the quality of our own being, the purity of our soul and the level of our intelligence.

And this, in its turn, means that the way in which we see things may not correspond in the least to the reality of the things themselves. If our consciousness is dominated by a host of illusory ideas, then how we see
things will be correspondingly illusory. And the fact that the great majority of mankind at a particular period may perceive things in a certain way, does not in the least alter this. The mass of mankind may simply be enslaved to a particular set of delusions, and its perception will be conditioned accordingly. In other words, what we perceive by means of the senses and how we perceive it, as well as the manner in which we investigate it, are always already conditioned to conform to the state of our consciousness, to the hidden systems of action and reaction, belief and thought, which at any particular time, happen to dominate it.

It is the prevailing conceptual reality of our consciousness that determines what we think is real. Even what is called a fact, far from being self-evident, depends entirely upon the consensus of opinion among those who call it a fact. That is why for instance the appeal to what is called empirical evidence, the evidence of
sense data, is so absurd, for it assumes that our senses can perceive things in a kind of objective manner that is quite independent of the state of our inner being and hence of our consciousness. Hericlitus knew better, the senses are false witnesses for people with impure souls. Muddied, restless water can never reflect
truly. We must always remember that we can see things only as they appear to us after passing through the filter of our own optical equipment. And that the degree to which this filter will admit or exclude the reality of what we see, or think we see, depend entirely on the modality of our consciousness, and this, in its turn, will depend upon the state of our being. On how free we are from self deception and from self-delusion.

‘For Every Thing That Lives Is Holy’ by Philip Sherrard

Philip Owen Arnould Sherrard (23 September 1922 – 30 May 1995) was a British author, translator and philosopher. His work includes important translations of Modern Greek poets, and books on Modern Greek literature and culture, metaphysics, theology, art and aesthetics. A pioneer of Modern Greek studies in England, he was influential in making major Greek poets of the nineteenth and twentieth centuries known in the English-speaking world. He was also a prolific writer on theological and philosophical themes, addressing the origins of the social and spiritual crisis he believed was occurring in the developed world, and specifically exploring modern attitudes towards the environment from a Christian perspective.


In the images of the Chariot and the Lovers we see polarity. Triads. Polarity works through a series of unity and diversity. Unity is the monad, the base unit, the wholeness. Diversity then becomes “duality.” But we see, a harmony, two sides and halves working as a whole. The Chariot is a force of evolution, or outward moving energies (from the ground below your feet to the stars). The lovers then becomes Involution or inward moving energies (from the stars to the ground below your feet). Thus we see the chariot we see the horses are moving away from each other. In the lovers we see that also, however it is far more of a unity.

The chariot of course is the vehicle of the seeker. The chariot of God. In the above image we see a strong feminine figure controlling troublesome forces.

The lovers in turn we see as Adam andEve. Also of course we can see in Plato  teachings regarding androgyny prior to incarnation. In that we were “joined”beings.


To say that man, and consequently the human body, is “made in the
image of God” means a priori that it manifests something absolute and
for that very reason something unlimited and perfect. What above all
distinguishes the human form from animal forms is its direct reference
to absoluteness, starting with its vertical posture; as a result, if animal
forms can be transcended—and they are so by man, precisely—such
could not be the case for the human form; this form marks not only
the summit of earthly creatures, but also, and for this very reason, the
exit from their condition, or from the Samsara as Buddhists would
say. To see man is to see not only the image of God, but also a door
open towards Bodhi, liberating Enlightenment; or, let us say, towards
a blessed centering in the divine Proximity.
Being absolute, the supreme Principle is ipso facto infinite; the
masculine body accentuates the first aspect, and the feminine body
the second. The divine Principle is, on the basis of these two hypostatic
aspects, the source of all possible perfection; in other words,
being the Absolute and the Infinite, It is necessarily also Perfection
or the Good. Now each of the two bodies, the masculine and the
feminine, manifests modes of perfection which their respective gender
evokes by definition; all cosmic qualities are divided in fact into two
complementary groups: the rigorous and the gentle, the active and the
passive, the contractive and the expansive. The human body, as we
have said, is an image of Deliverance: now the liberating Way may
be either “ virile” or “ feminine” , although it is not possible to have
a strict line of demarcation between the two modes, for man (homo,
anthropos) is always man; the non-material being that was the primordial
androgyne survives in each of us.
This allusion to the primordial androgyne— which is divided in two
well before the successive entry of its halves into matter1—permits us
to make an ancillary comment. The human form cannot be transcended,
its sufficient reason being precisely to express the Absolute, hence the
unsurpassable; this cuts short the metaphysically and physically aberrant
imaginings of the evolutionists, according to whom this form would be the result of a prolonged elaboration starting from animal forms, an
elaboration which is at once arbitrary and without end. Even materialists
who consider that transformist evolution is unexplainable, not to say
contradictory, accept this hypothesis as an indispensable idea, and this of
course takes us outside of science and into philosophy, or more exactly
into rationalism whose arguments are severed from the very roots of
knowledge; and if the evolutionist idea is indispensable to these materialists,
it is because in their minds it replaces the concept of a sudden
creation ex nihilo, which strikes them as being the only other possible
solution. In reality, the evolutionist hypothesis is unnecessary because
the creationist concept is so as well; for a creature appears on earth, not
by falling from heaven, but by passing progressively—starting with its
archetype— from the subtle world into the material world, its materialization
taking place within a kind of visible aura altogether comparable
to the “ spheres of light” that, according to many accounts, herald and
terminate celestial apparitions.2

1 And which is realized a posteriori in sexual union.

2 One will recall the “ chariot of fire” that lifted up Elias, and the “ cloud” which veiled
the Christ during the Ascension.

Frithjof Schuon (From the Divine to the Human)

i9mages from the Merlin Tarot


You must know that this is in reality one and the same thing – to
know God and to be known by God, to see God and to be seen by
God. In knowing and seeing God we know and see that He makes us
know and see. And j ust as the luminous air is not different from the
fact of illuminating, for it illumines because it is luminous, so do we
know by being known, and because He makes us know. Therefore
Christ said, “Again you will see me” (John 1 6 : 22). That is to say, by
making you see, you know me; and then follows, ” Your heart will
rejoice,” that is in the vision and knowledge of me, and “no one shall
rob you of your joy ” (John 1 6 : 22).

St. John says, ” See how great is the love that the Father has shown
us, that we are called and are the children of God ” ( 1 John 3 : 1 ) . He
says not only ” we are called” but “we are. ” So I say that just as a
man cannot be wise without wisdom, so he cannot be a son without
the filial nature of God’s Son, without having the same being as the
Son of God has – just as being wise cannot be without wisdom. And
so, if you are the Son of God, you can only be so by having the same
being of God that the Son has. But this is ” now hidden from us”; and
after that it is written, ” Beloved, we are the sons of God. ” And what
do we know? – That is what he adds, “and we shall be like him”
( 1 John 3 :2), that is, the same as he is: the same being, experiencing
and understanding-everything that he is, when we see him as God.
So I say God could not make me the son of God if I had not the
nature of God’s Son, any more than God could make me wise if I
had no wisdom. How are we God’s sons ?  We do not know yet: ” It
does not yet appear” to us; all we know is that he says we shall be
like Him. There are certain things that hide this knowledge in our
souls and conceal it from us.

The soul has something in her, a spark of intellect, that never dies;
and in this spark, as at the apex of the mind we place the ‘image’ of
the soul. But there is also in our souls a knowing directed toward externals,
the sensible and rational perception which operates in images
and words to obscure this from us. How then are we God’s sons? By
sharing one nature with Him. But to have any realization of thus
being God’s Son, we need to distinguish between the outward and
the inward understanding. The inward understanding is that which
is based intellectually in the nature of our soul. Yet it is not the soul’s
essence but is, rather, rooted there and is something of the life of the
soul. In saying the understanding is the life of the soul we mean her
intellectual life, and that is the life in which man is born as God’s son
and to eternal life. This understanding is timeless, without place without
Here and Now. In this life all things are one and all things
are common: all things are all in all and all in one.

Meister Eckhart (Sermon 7)








— Don’t rely on anything that comes to you and you don’t know its (spiritual) source.

— Repenting of (only) certain sins (but not all) can’t be relied upon.

— Entrusting (oneself to God: tawakkul) (only) in certain situations can’t be relied upon.

— Every state—whether it be one of “unveiling” or of knowledge—which gives you (the misimpression) of being safe from God’s cunning ruse (makr) can’t be relied upon.

— Every affection/love (mahabba) which doesn’t cause the lover to prefer the intention of the beloved over his own intention can’t be relied upon.

— Every affection/love (mahabba) in which the lover doesn’t take pleasure in being in conformity (muwâfaqa) with the beloved regarding what his carnal self naturally detests can’t be relied upon.

— Every (true) love (hubb) which doesn’t give rise to ihsân toward the beloved in the heart of the lover can’t be relied upon.

— Every love whose proximate cause/occasion (sabab) is known and is among those things which may come to an end can’t be relied upon.

— Every love (hubb) that doesn’t depend upon (God) Himself—which is what they call “being in love with love”–can’t be relied [7] upon.

— Every love that doesn’t annihilate yourself from (any selfish concern for) yourself and which doesn’t change with the changing of (God’s ongoing) theophany (taghayyur al-tajalli) can’t be relied upon.

— Every (state of) “presence-with-God” (hudûr) that doesn’t give rise to transforming love (hubb) from God and is not accompanied by reverent awe (hayba) in the heart of the person who is so “present” can’t be relied upon.

— Every “repentance” (tawba) which is not all-inclusive [i.e., including all of one’s faults] is really only the abandonment (of certain misdeeds), so it can’t be relied upon—and God doesn’t accept it as real repentance.

— Every act of spiritual scrupulousness (wara’) which is restricted to certain matters and not to others can’t be relied upon.

— Every act of (spiritual) intention (irâda) that has no real effect can’t be relied upon.

— Every (spiritual) “state” that causes you to notice the past and future can’t be relied upon.

Ibn Arabi

The reason why peace of soul is the “most elementary trace”of this holy slumber, induced by prayer, is that “prayer places us in the presence of God, Who is pure Beatitude.” To pray is to give oneself to God; and since God is pure Beatitude, prayer itself is already something of this Beatitude, whether the person praying is conscious of it or not. The awareness of what prayer is, and of what God is, imparts to the very act of prayer the capacity to bestow peace on the soul. Once this peace is “tasted,”and the sense of the sacred is awoken, with the heart rendered receptive to the presence of God—then does metaphysical doctrine begin to take root in our being, conviction deepens into certitude, the “obscure merit of faith” begins to give way to the ineffable verities of gnosis.

Reza Shah-Kazia