ACTIVATING THE SPIRITUAL ORGANS

Philip Matthews

It is important to remember that while we should be fully conscious of any given spiritual experience, it is not necessary – or desirable – to be fully conscious of the wider context for that experience. This limitation serves to prevent us from imposing ready-made labels on what are in fact creative events. In any case, there comes a time, always, when an impulse sets us to collate our experiences and to construct, by careful scrutiny and cross reference of our experiences, a context that permits us a wider understanding of what we are undergoing.

Thus, I did not collate the events I call the Chakra Meditations, narrated in the essay The Spiritual Organs, until August 1998, over two years after I experienced them. Again, the material for the second essay, The Spiritual Body, was not gathered for another year, fully three years after the events occurred. Such distance in time is needed not only in order to see the wider picture, but also to weaken the impulse to subordinate these experiences to already formed opinions and prejudices.

The experiences I propose narrating here were still in the process of disclosure while I was preparing and composing the two essays on the spiritual being. I was completely unaware that such a process was in train at the time and had no reason to expect it to happen. In fact, as you will see, the work on the essays formed part of the process – more, I will not be surprised to discover that the work of preparing and writing this essay is itself part of the process.

The process of activating the spiritual organs began in March 1997, exactly a year after the Chakra Meditations had ended. This process runs like a thread through a larger body of spiritual experience, so I intend here concentrating on the main disclosures to do with the sequence of activation of the organs and the associated events, which occurred over a period of twenty months to late 1998. The process is extremely complex in detail, an indication, I think, of the spiritual depth and significance of human beings themselves in their relations with the spiritual world and its beings. However, it has been possible to construct a plan of the process that shows the overall sequence of events in relation to the spiritual organs. I propose now to lay out this sequence here at the beginning, so that it can serve as a guide - a map - to what follows:

The first part of this plan, to do with the opening of the organs, is detailed in The Spiritual Organs, and the second part, to do with the activation of the organs, will be detailed below. The method I will use here differs from that of the earlier essay. I will assume some familiarity with the organs in the reader. I will only quote directly from my journal where it seems to be required, otherwise I will initially concentrate on the images and related events. Afterwards, I will attempt to organise the images and inter-relate them meaningfully. I emphasise again that what I have to show here is not by any means the final word in these matters. We must allow that individual experiences of the fundamental event – the creation of a conscious relationship with one’s spiritual organs – will vary greatly from one person to another, though the basic process undergone is the same for us all.

From October 1996 – when the impulses that led to the elaboration of the Spiritual Body came to an end – until February 1997 there was little or no spiritual activity. Then, on the 14^th, I dreamed that I discovered a bag of white powder hidden in a cave, which I then had to smuggle away past guards. I felt that at last I had found the ELIXIR and learned that I need no longer conceptualise my experiences. A week later, I dreamed that I found clues to the whereabouts of treasure. I resist the impulse to search for this treasure, and wake up with a feeling of great joy and a sense of PURITY.

On March 14^th the process itself began with the opening of the Solar Plexus organ amid deep anger. But I saw love then, as its counterpart.

On the first of May I understood that the Root organ and the Brow organ are always open, the Root organ from childhood and the Brow organ from the eighth or ninth year. I saw the Root organ as a ‘plant that grows without growing’, and the Brow organ as like a ‘bird that flies without flying’. The Root organ is a kind of animal while the Brow organ is simply there in its beingness. In an associated dream later that night, I attend a wedding where everybody is dressed in white, and buy an extremely expensive ground powder – garlic-like – to take with me to the wedding. We all travel to this wedding by boat.

In a meditation on the 18^th May I see the Crown, Brow and Throat organs in the Root organ; then the Root organ expands to the Sacral Plexus organ, the Solar Plexus organ and the Heart Organ. Two days later, on the 20^th, I suddenly see the connection between the structure of the Root organ and the Chalice and Host given to me by Christ in May 1994. I suspect then that there is a connection between the images imparted in the Christ Meditation (see The Encounter with Christ, also on this site) and those disclosed in the Chakra Meditations and also the images revealed in the process being narrated here.

In June I undertake a meditation on the Chalice and Host, which works ‘perfectly’, and a few days later I resume an earlier form of meditation based on the physical body, drawing energy through the feet and raising it in stages up to the Crown organ. The first result of this was the confirmation that the Crown organ was not open at all – but I learned also that the Crown organ is the ‘Ornament of Grace’.

On the 16^th, I saw that the Chalice and Host could be figured as the cat and bird image of the first Christ meditation – that together they indicate the astral realm. The plant image disclosed during the same meditation indicates the spiritual realm. I understood then that WILL is the ‘material spirit’ in us. It brings pain if the etheric does not (cannot) intervene at the behest of thought, our knowledge of the Spirit. Anger is a knot of will and thought at odds – a failure to understand.

On 18^th June the Heart organ activates. My heart throbbed alarmingly and I see the image of an eye three times: . This occurred quite suddenly.

On the 28^th I see that the will is distinct from the physical activity it inaugurates, that it is not effort but more like ‘growing wings’. Then on the 2^nd of July I understand finally that will has no history. This insight results in a thrumming activity in the Sacral Plexus and Solar Plexus organs.

On the 26^th of July I achieve consciousness in the dream-world, seeing a street bathed in a golden light. This signals the beginning of a very complex stage. In early August I experience myself in a long and detailed dream as a member of the ‘space-people’ who supervise and help humans on earth. Then on the 31^st in conscious sleep I construct a set of wards within myself to a definite plan, with Fire at the brow, Water at the navel, Air at the right shoulder and Earth at the left shoulder. Within this plan there is a four-square array of Fire at top right, Air at top left, Water at bottom left and Earth at bottom right. Once in place, I see light flowing up and down from the heart centre towards brow and navel. Only in hindsight do I see that this stage is a process of purification of the body: on the 3^rd September I see myself as a Satyr and learn that the ‘consumption of the body has begun’. On 23^rd November I experience ‘separation from the Mother’, very painful, and discover on the 30^th that I have ‘lost contact with the world’, which upsets and frightens me.

December brings the culmination of this stage. On the 4^th I reach the Crown spiritual organ at last. I find myself contemplating the green of plants for hours afterwards. A week later I envision the Spiritual Body like this:

I have previously referred to this image in the essay The Spiritual Body. In the context of the process I am narrating here, the vision has to do with the relation between the spiritual Father and the spiritual Son. This aspect is elaborated during a meditation of the 21^st of December, where I see the Brow organ surrounded by the Pentagram and brilliantly lit. I understand that the cosmic being that I am witnessing here was born from ‘union with’ the Sacral Plexus organ. The meditation induced great anguish: there was real contact with the spirit on this occasion. On the following day I see the heart organ as a clock, with the ‘hands’ pointing towards 4 and 5. I see the Solar Plexus organ as a harp. I understand that a level of harmonisation has been reached, that the Heart organ has a relation to the process of activation indicated by the truncated angel-figure in the scheme above, and that the forces of love and ire have been balanced in the Solar Plexus organ.

In January 1998 there are a series of experiences. On the 21^st I meditate on the sun and moon in Leo and Cancer; later I see the Brow organ animated and the Pentagram takes on the form of an eagle or a hawk. The following day I see a triple sun in connection with the eagle/hawk. The Heart organ animates, but not to my satisfaction. Nonetheless I do witness a significant movement from the Solar Plexus organ to the Heart organ. Then on the 23^rd I see the Phoenix at the Brow organ and below it, at the Sacral Plexus organ, there is its egg. I have a very powerful emotional reaction to this event on the following day, when I see that the Heart organ is now properly animated and that the flow from the Solar Plexus organ to the Heart organ is as it should be.

After this I find my whole being animated during meditations on the spiritual organs, so much so that it begins to spill over into my everyday life. Much of this energy is directed into paintings and drawings of the spiritual organs, which in turn draw alchemical and Kabalistic elements into my pictures. Finally, after months of work, the required separation within me is achieved on February 6^th. I experience a huge outpouring of what I understand to be a ‘Karmic eroticism’ focused between the Brow and Sacral Plexus organs. I will quote from my journal:

The spiritual animation in me generated an intolerance of noise and interference of any kind. My reactions at times were so strong that the spiritual organs themselves were affected. On one occasion the Heart organ was ‘sore’ for three days. Nonetheless, the inner activity continued. On 3^rd March the Root organ became very active, and the Brow organ opened like a white egg with wings. I saw a strange image then:

On the 10^th the Root organ was again very active, rising like a ‘fountainous plant’, a strong feeling of projected love accompanying this experience. In a dream on the 12^th I inscribe a stone with an emblem of the Trinity at a vaguely unsettling religious ceremony. I understood that this ritual means the end of a stage of ‘necessary phantasy’, necessary because what is being achieved here lies beyond ordinary perception.

I open all the spiritual organs on the 21^st of March. At the Brow organ a window with a coloured world beyond appears, with figures of divine beings superimposed in black and white on this world. But at the Crown organ I experience a note of sadness, which surprises me. I learn that though the Throat organ has been open since childhood (speech), it must open now at a new stage or level, perhaps by a flow down from the Brow organ above.

The months following were a period of consolidation, with many dreams. In early May I undertook what turned out to be a twenty-mile walk to Tara along the back roads of Co Meath. On the way I found an iron horseshoe. I discovered that the metal set up a connection between the Throat organ and the Solar Plexus organ, thus extending the active flow another stage, from the Brow organ down to the Throat organ. This was followed soon after by a meditation in which I saw how one could contact all the water of the world at once. From this I understood that all the spiritual organs were now connected and active. Then in early June the ability to be conscious in dreams was extended. I asked spontaneously to see the Moon in day, and saw the Pentagram very clearly as a result. By this I understood that dreams must be brought into day, not vice versa. Thus dreams must be brought into consciousness, not consciousness introduced into dreams.

On the 22^nd of June the whole process begins its culmination. I see the Egg in the Brow organ and set to growing the chick I know is within it. Grown, it thrusts its wings through the shell of the Egg, then its feet, then its head, until I see the Pentagram transformed thus:

The Spiritual Being is born. During the following days the process completes. I see on the 23^rd the Pentagram in the Brow organ as the ‘Temple of the North’ and the Hexagram (Star of David) in the Sacral Plexus organ as the ‘City of the South’. Finally, on the 24^th, during meditation I see the Brow organ as the senses, the Sacral Plexus organ as the nerves, the Throat organ as breath, the Heart organ as blood, the Solar Plexus organ as metabolism, the Root organ as will, and the Crown organ as thought.

The full implication of this process only becomes clear a month later. I saw in a meditation on Rudolf Steiner’s The Four Seasons and the Archangels that the Will arises when the ‘sun-thought’ sets below the ‘earth-dark’, so that Will is the ‘Dark Sun’. This idea could have been dismissed as a piece of speculation, except that I suddenly saw Fire as light(Air) entering the Dark(Earth) and Water as light(Air) escaping the Dark(Earth), modelled thus:

I found the whole experience of this meditation extremely disquieting, as though the knowledge it contained was either frighteningly profound or dangerously deluded. I was determined at this point to leave the whole scheme in the realm of speculation, until it reappeared in a momentous dream on 23^rd July 1998.

In the dream, I found myself in a small clinic run by Rudolf Steiner, looking for advice about the scheme. I could see Dr Steiner sitting at a plain kitchen table with three women, who sought to be healed, seated around the table before him. I felt that these women had more need of Dr Steiner’s attention than I did, so I decided I would go away and resolve my problem myself. I went out of the house, to be followed by a woman who told me that Rudolf Steiner had just died.

It was at this stage that I began the work of collating and studying the cycle of the Chakra Meditations of early 1996. I can point to no one reason for doing this, but I think now that the experience of the Black Sun meditation and its relation to the dream of Dr Steiner’s death awoke an awareness of a new level of perception in me. It was not the content of the Black Sun meditation that shook me, but my response to it – my fear of it – coupled with what I knew to be the uncertain significance of the dream. I decided then that I had at last entered upon my own Work. I would accept responsibility for the burden of the Black Sun meditation, accept responsibility for the death of Rudolf Steiner in the dream, and accept responsibility for the spiritual Work I was about to begin in disclosing the matter of the Spiritual Organs to others.

Even so, the process of activating the spiritual organs continued on to its climax. On the 5^th August I was able to activate all the spiritual organs, except the Throat organ. In the subsequent meditation I understood that the Egg of the Brow organ had to be laid in the ‘cup’ of the Throat organ. Upon waking the following morning I saw the ‘egg cup’ complete with egg. I understood this to be a true representation of a spiritual fact.

There was now to follow a series of significant meditations in which the organs were revealed in a number of forms. On 12^th August the Root organ appears as a plant with twelve white flowers – Lilies. Later that day the Throat organ in imaged as two white cocks – this very clearly seen: the Throat organ was finally active. On the 18^th, I see the Brow organ once again as a Pentagram , then the Solar Plexus organ appears as , a gold radiance (sunlight from the Sacral Plexus organ above), and as , a yellow flower from the Root organ below. I could clearly see faces in the yellow flower.

Then on 22^nd August 1998, the whole process is rehearsed in one great meditation. The notes from my journal are cryptic but I will transcribe them here because I wish to give a direct flavour of the event:

Next, on 3^rd September I see an image of a ship imposed on the top four organs, which I connect at once with the ship I constructed during the Christ meditation in 1994. On the 4^th I see the elements of this ship as the four magical weapons, viz. the mast as the Spear, the spar as the Sword, the sail as the Pentacle, and the hull as the Cup.

On the following day I activate each of the organs in turn. I raise the Sun to the Brow organ, then bring the Moon down to the Root organ. I see a grainy blue light at the Heart organ during this descent. I understand that I must undertake this meditation two more times. I remember Rudolf Steiner’s teaching that we have priesthood in our own spiritual powers. I feel his grace nearby, available to me if required as protection. The second meditation on the 8^th September was influenced by a wetting I received that morning, which left my body stiff. Nonetheless, I raised the Sun-power and then brought the Moon-power down to the Root organ. There was perturbation of various kinds during the descent, fugitive thoughts between the Throat and Heart organs, then the image of the Solar Plexus organ leaped at me as I descended towards it. At the Sacral Plexus organ heat gathered like a ball extending to the diaphragm.

On the 12^th I raised the Sun as previously but as the Moon-power descends from the Heart organ to the Solar Plexus organ, I suddenly see a white flower opening (a lily or a lotus) on the surface of water. I understand that I am looking at the Ego (Heart organ) in my Soul (astral - Sacral Plexus organ). Then I watch the flower rise up to the Throat organ.

Finally, this last stage culminates on 6^th October 1998 in a sublime meditation – I will give it verbatim from my notes:

This marked the end of the process, with a new cycle beginning within a matter of days. It coincided with two related significant events. Remember that I was not aware that this process was in train during this period. I had longed planned to join the Anthroposophical Society, but had difficulty contacting a representative in Ireland. During the summer of 1998 I decided to write to the Rudolf Steiner Press in London and they very quickly put me in touch with officials of the Society in Ireland. By the end of September I had made arrangements to attend my first branch meeting on 12^th October. Then on the 7^th October, the night after the final vision of the active spiritual organs, I again dreamed of Rudolf Steiner’s death. This time I was shown into a small bedroom in a modest house, where Dr Steiner was laid out in a winding sheet. A young female mourner unrolled the sheet for me. He was dressed in a formal suit, and seemed a very large man with a deep chest. Strangely, there were depressions in the trouser legs, as though the shins had been broken or sections of them removed.

Rudolf Steiner had three female companions in the dream and they took me to a small café afterwards. Coincidentally or otherwise, the group I attended had – for the first few months – three members, all female. I was unaware of the spiritual organ process under way within me, but I was very aware of the continuity from my dreams of Rudolf Steiner to this anthroposophical reality, especially as a small detail in the second dream was carried over prophetically into that reality.

**

I am not going to give a detailed explanation of the whole process. For one thing, I cannot, if only because much of the actual activity of the spiritual organs remains hidden from all but the most developed seer. Speculation in this circumstance is a waste of time. Another reason is this: I wrote and published the first essay, The Spiritual Organs, because I felt that the presence of Rudolf Steiner at the beginning and end of the Chakra Meditations was an indication of the potential significance for others as well as for myself. The second essay, The Spiritual Body, and this essay follow because I discovered that disclosure continued after the Chakra Meditations. Now, I communicate these events not simply to add to a body of knowledge about spiritual matters, but to stimulate in the reader this very process itself. It is my hope that the act of reading these pages, with their images and metaphors, will actually trigger the process in some of you, that you will feel the impulse to dedicate yourself to the task of activating the spiritual organs within yourself. And you will find that as you embark on this task that willing helpers will come, both spiritual and incarnate, to guide and support you, because this process of activation is a process above all of love, and love always calls to love and love always answers.

The process of activation is described very succinctly in the notes of the 22^nd August 1998 meditation. In our Garden – the Earth – move two forces, that of the Sun and that of the Moon. The Sun force is raised up through the organs by means of the coils of the Kundalini to the Brow organ. Then the Moon force is raised in its Kundalini channel, also to the Brow organ. The Sun force is held in the Brow organ – it will be utilised by the organs for their own purposes – but the Moon force is initially pushed on up to the Crown organ. This is in one way only a symbolic act, but in another it indicates a wish. It is a message only, not an action in itself. Then the Moon force is taken back down through the organs and returned to the Garden. This exercise may be undertaken many times, and associated acts – of purification - may need to be performed, before the organs begin to stir. It has been shown that the organs open in a specific sequence (see The Spiritual Organs).

Once open, you will feel their presence to a greater or lesser degree depending on your karma and destiny. Now you will find your spiritual exercises changing as the organs themselves come to direct your activity. The organs will then begin to activate, again in a specific sequence. But this time the sequence will, I think, vary from person to person, but only reports from others will confirm or contradict this. Even so, the core activity will occur. The combined effect of the Sun and Moon forces on the Brow organ will open the Arch of Heaven, which allows the Stellar force to descend from the Crown organ, called down, as it were, by the Moon force message.

Now begins the crucial stage of the process. The image is of an egg fertilised by a stellar sperm. The Stellar force is embraced by the Sun and Moon forces, both coiling about it, thus creating a channel for it to descend directly down to the Root organ. Here the fertilisation occurs. This egg is then raised up through the organs to the Throat organ, where it is incubated. In time it hatches in the Brow organ to produce a spiritual being, figured for me as a hawk or an eagle.

I would like to conclude this essay by looking more closely at two aspects of the process.

1. Notice that during the initial opening of the spiritual organs I received two images for the Throat organ and two also for the Solar Plexus organ. Initially I saw the Throat organ as a blue ring, later I saw it open like a horseshoe with a medallion attached, the composition resembling the design of the Claddagh ring. Likewise, I first saw the Solar Plexus organ as composed of two sets of three moon-like orbs in counter-rotation, then later saw it as two interlaced triangles with an orb at each angle.

Now in the process of activation, these two organs must undergo change, but for different reasons. It is clear from the meditation on 16 February 1998 that the sexual focus gathered at the Solar Plexus organ acts as a serious barrier to the descent of the Stellar force. How is this overcome? In my case the images disclosed during the Christ Meditation played an important part in allowing forces from the Root organ – signified as plants – to convert the sexual forces into acceptable vegetative powers (see meditation of 22 February 1998). Meanwhile the transformation of the Throat organ was underway, aided it would seem by iron forces, so that the Ego power that resides in the Heart organ raised the Throat organ to a new level – symbolised by two white cocks – that allowed the organ serve for the incubation of the Egg.

I can now elaborate further on these transformations. After the encounters with Christ in 1994, I performed a series of fourteen spiritual exercises I call the Seth Meditations. (The gift of Seth is the vision of Osiris, who is ‘the face of Christ, the light there, an intellectual light – so dark to the senses’ – meditation on 29^th December 1994.) The experience of the sixth Seth meditation, on 21^st December 1994, meditation led me to believe that the seventh meditation would be the final one and would concern, I quote from my journal, ‘the dark comprehending the light - the Pentagram - shining forth in greatest darkness.’ But it was not. The seventh Seth meditation on 24^th December concerned an encounter with ‘The Triple Mystery’, figured to me as a Fire rising on the left and a ‘drawing silent cold’ descending on the right. These forces achieve a balance, so that in the centre a plant seemed to grow, where ‘the dark’ is surrounded above and below, as follows:

The rays are bright and the figure is felt to be ‘silent and modest’.

It was only with the final Seth meditation, on 6^th July 1995, that the expected Pentagram appeared. This time, however, the Fire element was experienced on the right side, but weighing down rather than rising. On the left a ‘dark’ down-poured. In the centre two green shoots rose, with yellow light descending onto them. Then ‘clearly’ the Pentagram appeared, pearly in colour. The form had such a presence that I found it both unnecessary and impossible to comment on the experience.

Returning now to the activation process. The first intimation of the overcoming of the blockage in the Solar Plexus organ, witnessed on 18^th August 1998, is introduced by an image of the pentagram at the Brow organ, after which the Solar Plexus organ is shown as , a yellow flower rising from the Root organ, and as , a golden radiance descending from the Sacral Plexus organ. The correlation between the elements of the Seth meditations and the content of the 18^th August meditation is indubitable, and indicates something of the complexity of the process. The Brow organ plays an important part in the transformation of the Solar Plexus organ. But see also that the Root organ, the source of the plant-element, is also important. Notice, too, that the Root organ prefigures the transformation of the Throat organ, which occurred a few days previously on 12^th August, where it appears in the form of a plant with twelve white flowers.

Both the Root organ and the Brow organ have a connection with the Christ meditations. The structure of the Root organ resembles that of the Chalice and Host gifted to me by Christ, while the Pentagram figures the boat-vehicle which bears both me and Christ in company. A plant grows from the Root organ which is instrumental in transforming other organs. The Brow organ is repeatedly figured as the abode of the spiritual being, figured variously as Pentagram, as phoenix, eagle, dove, or hawk, who is the spiritual Son.

2. The question of the role of the assistant Sun and Moon powers is a vexed one. I wrote above that first the Sun power and then the Moon power are raised to the Brow organ, after which the Moon-power rises like a message (prayer) to the Crown organ, thus initiating the beginning of the descent of the Stellar force so crucial to the whole process. Then both the Sun and Moon powers create the channel down which the Stellar force descends to the Root organ. I accept the impulse that brought me to describe this part of the process in that way, but I have not experienced this for myself. I also find it difficult to explain the sense of these movements within the context of the Chakra meditations and the meditations narrated here. I do not regard the exercise of raising the power up through the feet to the crown and then returning it to the earth as a true picture of the actual spiritual process. It helps prepare us for the process only.

However, I think now that the series of fourteen meditation I call the Seth meditations may provide some pretty solid clues. Without going into detail here – I will attach a short addendum to this essay later – the meditation had the objective of opening the path to Osiris, ‘the face of Christ’, figured in the final meditation as the Pentagram. Now, the meditations involved a three-fold focus, on the left and right hands and on the centre as a line down my body. Schematically, the powers flowed as follows:

The Sun power, figured mostly as fire, appears on the left, while the Moon power, figured as water or cold, appears on the right. The initial meditations concern the growth of a plant in the centre, while the Sun and Moon powers spiral about it, the Sun power ascending, the Moon power descending. After the appearance of the ‘dark’ in the seventh meditation – which is described in the eighth meditation as the Soul – the flow of the powers tends to change. In the eighth meditation the Sun power manifests on the right and the Moon power appears as a glowing pearl on the left. In the next two meditations both powers rise as flames of one kind or another, while a variety of associated phenomena appear in the centre. Then in the eleventh and twelfth meditation both the powers press down, becoming progressively heavier. But as a response there is first a zig-zag counter-motion upwards in the eleventh meditation and then a deliberate pushing up by me in the twelfth. In the thirteenth, the second last meditation, all three foci unite in a great upwards surge, figured as a fountain that is also a plant. In the final meditation, the pressure is at first downwards on left and right, with a yellow light descending on a young plant in the centre. But then the Pentagram suddenly appears as the culmination of this process.

It can be seen that the Seth meditations fall into two parts. In the first part, up to the seventh meditation, there is a countervailing rotation of the Sun and Moon powers. Then in the second part, the two powers act in unison, rising together at first, then both pressing down with increasing weight until the Pentagram appears.

I must admit that I had previously approached this issue from the perspective of the traditional account of the rise of the Kundalini, prompted by the appearance of the coiled powers in the ‘Kundalini Garden’ in the first Chakra meditation. But it can now be inferred that the Sun and Moon powers do not rise in some natural or automatic way along respective channels connecting the spiritual organs. The early Seth meditations indicate that they interact in complex ways, with the Sun force serving to facilitate the operation of the Moon force. It is clear that they are more than blind forces shooting up and down a Kundalini circuit, that they are in fact participants in the whole mysterious process, here complimenting one another, there acting in concert, adjusting their valency as specific stages of the process require.

There is another way of approaching this question. In Indian tradition the Kundalini is conceived as a ‘serpent’ power, that is, it is seen in the context of the astral forces, and its rising up is regarded as a kind of autonomous animal motion, autonomous in the sense of being independent of its environment. But in the meditations being narrated here, this central force has all the appearances and behaviour of plant-life. Why such a radical difference? It is evident that Indian seers came to witness the Kundalini in their souls, part of a wider tendency resulting from the descent of the Ego into the Soul. Thus they saw the Kundalini in a soul-guise, a reflection of a reality rather than the reality itself. However, there are features of the Kundalini that would act to reinforce this error. The Kundalini is a plant-like activity, but it is a hidden plant activity.

The human being can be broadly characterised as a plant turned on its head, a plant with reversed orientation. This is most evident in the disposition of the sexual organs. But the Kundalini retains the original plant orientation within us, though with one very important difference. In this epoch plants are basically an earth element (crystal) disposed by Moon forces, where the Moon power ascends by a kind of stacking up of earth crystals until it encounters a descending Sun force. The interaction of these forces then produce the flower, fertilisation, and ultimately the seed that will prolong the plant activity beyond one generation. But in the Kundalini, because the plant form is separated completely from the natural environment, the Sun force first rises from the earth – the Garden – in order to provide the means to draw up the Moon force. The Seth meditations describe the process of raising the Sun power and its blossoming in the Brow organ as the Pentagram. That the Moon force is then able to rise further, like a prayer, to the Crown organ is evidenced in the phenomena accompanying the activation of that organ on 4^th December 1997, where I spend hours afterwards gazing at green plants.

Considering the Kundalini in this way also explains why much of the birthing activity occurs in the upper organs, the Throat and Brow organ. The Root organ so-called is precisely that, the root of this Spiritual Tree that informs our whole incarnate being. I indicated in The Spiritual Organs that the structure of the Root organ contains in compressed form the three upper organs, the Throat, Brow and Crown organs. Now this structure can be seen truly to be a Seed organ which, when fertilised by the Stellar sperm descending the activated Kundalini channel from the Crown organ, incubates in the Throat organ and is birthed in the Brow organ.

It is evident, even at this stage of the investigation, that the Spiritual Organs constitute an autonomous system within each one of us. It can be inferred that it is a developing system, that it changes over time, and that it serves a definite purpose of significance to each individual human being. It is a real process, of crucial importance to us as incarnated human beings, and the transformations are genuine changes in our spiritual being. But what does all this signify?

Well, to start with, while the Spiritual Organs exist and have a definite purpose, it is clear the activation of the Organs requires the assistance of Christ. This fact tell us that the process involves the highest member of our being and that it is directed towards the establishment of a new condition within us in the future. In other words, it is a process of preparation. A being is to be born in each of us, a spiritual being of vast significance to the destiny of mankind. Each individual human being has an Ego. This Ego is related to the incarnated living person through the soul, which is in a way the Ego’s ‘window’ on the physical world. The Ego has been descending in stages towards this physical plane, and is now at the point of taking control of the soul and its forces. The entry of the Heart organ into the Throat organ is this process. But it is a very dangerous process, both for the incarnated person and for the spiritual being itself. From an earthly perspective, the Ego is both an almighty god and a tiny suckling babe. From the perspective of the Ego, this earthly world and its creatures is a place of profound confusion, a source of never-before experienced strangeness, otherness and, most of all, ignorance. For the incarnated person, the direct experience of the Ego is just as frightening. When you are horribly lonely, estranged, cold and isolated, be sure your have touched your Ego briefly – for as long as you can bear it. The Ego enters a hell of fire on earth; we become in the Ego the stasis of crystal in heaven.

The process of activating the Spiritual organs is a preparation for the birthing of the Ego in us. There is a proper way of doing this, which we undertake with the help of Christ and other assisting spirits. There are also improper ways of doing it, both materialistic and magical ways, that lead to paranoia, megalomania, and quite deluded dogmatism. One of the clearest examples of such impropriety is Adolf Hitler, an immature Ego let loose in this world.

There will be many more like him in future centuries, but be reassured – there is a proper way available to all. It requires only a moment’s dedication to begin this process and lifetimes then of patient devotion in order to complete it, when you and your Ego will be one and the spiritual world will extend into this world.

8 December 2001