Chapter 9: The God-brain is Dual

1,2The God-brain is dual, embracing both male and female atoms and ions. 3All creation is a reflection of this. And so too the eternal.

4The immortal elements of spirit and matter are twofold: those that preserve their state of equilibrium and those that disintegrate, only to build up anew.

5Thoughts of doubt, failure, and trouble arouse the disintegrative forces. 6Thoughts of joy, love, and health stimulate the revitalizing elements, so that new nervous tissue and new blood can be built. 7All this implies the working of an unshakeable will, a functioning to which everything in nature responds.

8We are surrounded by waves radiating from our own brains and from other brains around us.

9Unless we maintain a central balance, we become exposed to adverse influence…

N.B. 10…and prone to rejecting the love of a soul we have failed to recognize.

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ECHOES AND NOTES

Chapter 9: The God-brain is Dual

9.1: The God-brain is dual …

The rhythm of the Great Breath produced the duality of Spirit and Matter, the active and receptive states of being. This primal duality is variously named in the sacred scriptures. Spirit and Matter unite in forming the five planes (elements) of the Cosmos, viz. Ātma (water), Buddhi (fire), Mind (metal), Astral (wood), and Physical (earth). On each of the planes there is a Life (yang) and Form (yin) element, or active and passive aspects; and the Divine Life (Li) pervades all things. (Gaskell [1961] 1980: 831) Valentinians believed that God is androgynous and frequently depicted him as a male-female dyad. This is related to the notion that God provides the universe with both form and substance. The feminine aspect of the deity is called Silence, Grace, and Thought. Silence is God’s primordial state of tranquility and self-awareness. She is also the active creative Thought that makes all subsequent states of being (or ‘Aeons’) substantial. The masculine aspect of God is Depth, also called ineffable and First Father. Depth is the profoundly incomprehensible, all-encompassing aspect of the deity. He is essentially passive, yet when moved to action by his feminine Thought, he gives the universe form. (Brons 2005)

9.2: … embracing both male and female atoms and ions.

The Tao, the undivided, great One, gives rise to two opposite reality principles, the dark and the light, yin and yang. These are at first thought of only as forces of nature apart from man. Later, the sexual properties and others as well are derived from them. From yin comes K’un, the receptive female principle; from yang comes Ch’ien, the creative masculine principle; from yin comes ming, life; from yang, hsing, or human nature. Each individual contains a central monad, which, at the moment of conception, splits into life and human nature, ming and hsing. These two are supra-individual principles, and so can be related to eros and logos. (The Secret of the Golden Flower 1979: 64)

9.3: All creation is a reflection of this. And so too the eternal.

I am the Father of this Universe, and even the Source of the Father. I am the Mother of this Universe, and the Creator of all. (Bhagavad-Gītā 9.17 [c400 B.C.-c400 A.D./1962] 1980: 81) 

9.4: The immortal elements of spirit and matter are twofold: those that preserve their state of equilibrium and those that disintegrate, only to build up anew.

For all things born in truth must die, and out of death in truth comes life. Face to face with what must be, cease thou from sorrow. (Bhagavad-Gītā 2.27 [c400 B.C.-c400 A.D./1962] 1980: 50)

9.5: Thoughts of doubt, failure, and trouble arouse the disintegrative forces.

If the Sun and the Moon should doubt, they’d immediately go out. (Blake, Auguries of innocence in Blake [c1800-6/1977] 1979)

Doubt is more than a psychological state of indecision; it is the soul’s sojourn in the intermediary sphere between the two fields of attraction—terrestrial and celestial—from which there is no other means of escape than a pure and simple act of faith, issuing from the soul itself without heaven and earth taking part in it. It is therefore a matter of an act of the free personality in the face of complete silence from heaven and earth. Hamlet is the archetype of this trial where the following is at stake: either an act of faith, or despair and madness. (Tomberg [1985] 1993: 596)

You are like a computer. Each day you compute into your knowledge ‘doubts.’ You compute into your knowledge ‘lacking.’ You compute into your knowledge, indeed, ‘not knowing.’ You are the robber of your own kingdom, for you, who know only doubt and limitation, have robbed the very life-force from yourself by how you think and speak. (Ramtha 1986: 191)

9.6: Thoughts of joy, love, and health stimulate the revitalizing elements, so that new nervous tissue and new blood can be built.

When thoughts of a greater frequency come in, they are taken through the awakened portion of your brain. The pineal gland in the back of your head receives the greater frequency, and it begins to swell, which causes your head to ache; or you may feel a little dizzy or light-headed. That frequency is then turned into a high-powered electrical current and shot through your central nervous system to every cell of your body. From that, you will feel a rush, or sensations of tingling, of being lifted, because greater energy than you’ve felt before is now rushing through your body. That frequency ignites every cell, causing it to increase its vibrational frequency. The more you receive unlimited thoughts, the greater the body vibrates, and you begin to take on a glow—because you are beginning to reverse the body from density back into light. (Ramtha 1986: 187)

9.7: All this implies the working of an unshakeable will, a functioning to which everything in nature responds.

Everything is founded on will; everything forms will; everything lives in will. Heaven and earth will; wind and air will; water and light will; rain wills because water and light will; food wills because rain wills; life wills because food wills; speech wills because life wills; actions will because speech wills; world wills because actions will; everything wills because world wills. Such is will. Worship will. Who worships will as Spirit, obtains the world he wills, attains the eternal by his will for the eternal, attains honour by his will for honour, attains the sorrowless by his will to go beyond sorrow. (Chandogya Upanishad [c800 B.C.] 1937: 98)

9.8: We are surrounded by waves radiating from our own brains and from other brains around us.

For the person in whom spiritual perception has been developed, the psychic phenomena in the soul region surrounding him, and the spiritual phenomena in the spiritual region become supersensibly visible. The feelings of other beings that he experiences ray out to him from them like light phenomena, and thought to which he directs his attention merge through spiritual space. For him, the thought of one man about another is not something imperceptible but, on the contrary, is a perceptible occurrence. The content of a thought lives as such only in the soul of the thinker, but this content excites effects in the spirit world. The thought streams out as an actual reality from one man and flows to the other, and the way this thought acts on the other person is experienced as a perceptible occurrence in the spiritual world. (Steiner [1922] 1971: 141)

Thus, what one dreams here appears to another in wakefulness which he regards as reality. (Schopenhauer [1851] 1974: 2.289-90)

9.9: Unless we maintain a central balance, we become exposed to adverse influence…

In man, the archetypes are, as it were, characteristic aspects of the psychic energy flowing through the human being, energy deriving not only from the instincts but also from the spiritual, moral, ethical drives which, in the main, oppose the instincts. Possibly because of this divided origin, they are neither so specific nor so open to observation as in the creatures still wholly activated by instinct. On the other hand, by means of the constructive technique, it is possible with some practice to perceive the archetypal forces operating upon the human personality. One gradually becomes aware of a strange array of archaic figures, themes and objects appearing and disappearing the other side of consciousness, all in their various ways making their characteristic impact upon one’s attitude and action. As awareness develops, the archetypal powers can be brought into a certain relationship with consciousness; and thereby enlisted in the service of life. (Martin [1955] 1978: 93)

9.10: …and prone to rejecting the love of a soul we have failed to recognize.

Once we dreamt that we were strangers. We wake up to find that we were dear to each other. (Tagore, Stray birds 9 [1861-1941] 1955: 288)