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by Dane Rudhyar, 1985

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The Formative and Separative Operations of Mind - 5

What mind actually is, as a formative power in the Pleroma state that leads to the Godhead, cannot be directly known by a human person because the condition of personhood and its principles of organization have first to be transcended. I have already spoken of the process of repotentialization of energy and the condensation of Space. It seems that the complexities of the mind operative in personhood, and therefore at the stage of culture and social interrelatedness, have to be gradually reduced to a state of simplicity irrespective of what Teilhard de Chardin may have believed. But this process of condensation does not mean a decrease in intensity. It implies an increase in speed of motion a heating up process. Yet what we experience and interpret as heat may be a poor approximation of the character of the Pleroma state which is primarily a subjective condition of being, and has very little to do with molecular motion or even subatomic activity.
       The Pleroma state cannot be totally subjective. Individuality and unanimity somehow must be integrated in a system of organization that transcends not only the human condition but the planetary level of reality. In such a system, revealing itself in the radiance of its component units, radiance does not mean expenditure of energy, but rather an ever greater condensation of potential energy. In the Godhead state marking the consummation of the one-ward period of the cycle of being, Space and potency are almost totally concentrated in what, to the human mind obsessed with and confused by multiplicity, must appear to be one Being. Yet it can only be almost one Being, for absolute Unity is inconceivable. There is always and everywhere Multiplicity even if it be only the memory of the many failures with which the "almost One" had been associated in the past universe. In the Godhead state resurgent memory is transformed into Compassion; and the all-encompassing Mind answers the call for new forms of relatedness from the all-compassionate Godhead. The cycle continues, invariant in structure, yet never the same in the sequence of events, because the principle of Multiplicity always demands the possibility of differentiation.
       Stated in such terms, the picture of the cyclic movement of being may seem so vast and unexperienceable as to have little value for helping a distraught person, confused by a variety of religious, metaphysical, and sociocultural claims, to find emotional stability and inner security. Yet such a picture can be a guiding dynamic structure in all basic situations which an individualized human consciousness has to meet. However, it should be understood to be an abstract formula whose effectiveness does not depend on the level of reality and feeling-experience at which the individual operates at any particular time, as long as he or she operates as a whole.
       The Godhead state is present at the human level of personhood to the extent that its presence is possible. It is implied in the subjectivity of the deepest dreamless sleep a situation in the life of every human being. Similarly, the Supreme Person could be a daily revelation of the power of personhood as one awakens at the dawn of a new day. All the periodically experienced phases of daily and seasonal existence can indeed be given cosmic and metacosmic meanings without losing any degree of practical efficacy and validity. The attribution of such cyclic meanings to every event and situation is implied in the ideal of living sub specie eternitatis. This is symbolic living existence experienced in terms of essential and impersonal meanings. It is living not only in the serene and inclusive acceptance of the process of karmic readjustment, but also with a profound and unceasing gratitude for the compassionate activity of those Beings who silently and unobservedly perform, as much as the ineluctable rhythm of cycles makes possible, the readjustment of anarchistic and separative ego-activity to the tidal motion of the cycle of being.

By permission of Leyla Rudhyar Hill
Copyright © 1986 by Leyla Rudhyar Hill
All Rights Reserved.

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