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Image copyright 2003 by Michael R. Meyer. Drawing by Dane Rudhyar

THE ESSENTIAL RUDHYAR
An outline and an evocation
by Leyla Ral
1983



I. FOUNDATIONS
II. CONCEPTUAL FORMULATIONS
III. RUDHYAR'S
INTEGRATION OF
EXPERIENCE AND CONCEPTS

APPENDIX 1: Selected Poems
APPENDIX 11: Bibliography









II. CONCEPTUAL FORMULATIONS

13. THE CONSTITUTION AND
ENTIRE CYCLE OF HUMAN BEING

The broadly cosmic and evolutionary interpretation of the cycle of being (the Movement of Wholeness) presented in sections 11 and 12 above does not preclude the pattern's application to the cycle of being of a particular human being during and after his or her bodily existence. It also has definite relevance to the 24-hour cycle of personal existence during waking and sleep. Each night in deep, dreamless sleep, the sleeper reaches a condition of relative Godhead; but in the daily personal-existential cycle, the principle of Multiplicity and the power of objective existence as a biological organism is so strong that on awakening the sleeper has no remembrance of the moment of maximum subjectivity he or she reached in consciousness while his or her body was rebuilding its potential of organic activity. Neither does a human being "remember" the relative Godhead state of the slightly larger sub-subcycle of the cycle of being that resulted in the birth of a physical body he or she has come to identify as to "mine."
      Before the completion of the "divine marriage" between a fully differentiated and focused spiritual Quality and a fully adequate individualized human being, the spiritual Quality seeks to establish a one-to-one relationship with a series of human personalities, each of which is born, matures, and dies without having achieved total union with the spiritual Quality. The birth of a particular person represents that cyclic attempt's symbolic Sunrise; the death of his or her physical body refers to its symbolic Sunset. What occurs during the following Night hemicycle depends on the degree of differentiation of the spiritual Quality, on the degree or "closeness" of one-to-one relationship with it the personality could accept during life, and on the development of the different levels of activity and consciousness constituting the total human being.
      For Rudhyar, the human being, archetypally considered, is threefold and is constituted by (a) an objective physical and superphysical (subtle or "etheric") body; (b) a subjective spiritual entity (the immanent or latent potentialities defined by the spiritual Quality) and (c) a highly complex psychomental network of functions providing the link and "vessel" necessary for the eventual (potential) integration of the spiritual and the material. Each of these three components can be considered threefold, as the other two levels are "reflected" in it.
      Death means the (at least relative) disassociation and separation of these three basic principles, each of which follows its own course after death. The elements of the physical body return to the planetary field of matter and life-energy from which they differentiated. The elements of the psychomental network that had been dominated by collective psychism also "return" (an inadequate term not to be taken literally) to the collective psychic field from which they had been drawn. They are what "psychics" and "mediums" usually contact of the personality after death. They remain in the field of the culture's collective psychism for some time after death, their endurance depending upon their degree of integration during the person's life. As the principle of Unity waxes and dominates the principle of Multiplicity . . . depending upon their degree of integration during the person's life. As the principle of Unity waxes and dominates the principle of Multiplicity after the symbolic Sunset (physical death), these psychic remains are "experienced" (imperienced?) as subjective memories. As the cycle nears its symbolic Midnight, they gradually fade away, somewhat as leaves decay during winter. If the person has achieved an individualized condition during life perhaps even establishing a degree of conscious attunement with the spiritual Quality the "harvest" (positive and negative) of the life's individual experiences are "taken up" by the spiritual Quality. Successive harvests generate around the spiritual Quality what Rudhyar calls a Soul Field. The harvests and subjective memories it contains become the karma of the next personality to become associated with it.
      When the sub-subcycle of being constituted by an individual person reaches its phases of greatest subjectivity its own relative Godhead state the spiritual entity that sought to enter into at least partial relationship with the once-alive person is moved by compassion and compelled by karma to contact a new human being and to formulate the archetypal structure of a new dharma. From the point of view of the spiritual Quality, the new human being's task will be to perform this dharma, which will bring it into a closer relationship with the Soul Field than the previous personality achieved. The fulfillment of the new personality's dharma will involve the neutralization and "redemption" of the failures and the completion of the unfinished business of the old personality(ies). But the new human being is not the old human being reappeared. It is any human being ready to be born whose ancestry, biological characteristics, and natal circumstances could be the foundation for the performance of the new dharma. The biological characteristics also are conditioned by the Soul Field, for each of the three basic constituents of human being the physical, the psychomental, and the spiritual is "reflected" in each of the others.
      Because the new dharma is determined by the karma of a once-living person, a cause-and-effect relationship links the deceased and the newborn. But to say that the former "reincarnates" in the latter is not accurate (for nothing actually "becomes flesh"). The new person succeeds to the dead one as holder of the same "office." Similarly, the president of a corporation "succeeds" his predecessor and inherits his karma the problems he failed to solve as well as the constructively functioning aspects of the organization he developed. The latter refer primarily to the level of mental development the previous personality achieved.
      Thus, from Rudhyar's point of view, when a person says, "I was such-and-such person in a previous life," the person identifies with the dead person's karma (unfinished business and failures). What one ought to do instead is to try to understand, identify with, and perform one's present dharma, which, automatically, will neutralize this karma, move one forward in the evolutionary process, and attune one to the rising principle of Unity seeking to unite person (lesser whole) and spiritual Quality (aspect of the greater whole Anthropos or archetypal Man).



By permission of Leyla Rudhyar Hill
Copyright © 1983 by Leyla Ral
All Rights Reserved.



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