LECTURE VI.
Christiania, 8th June, 1912.
My dear Friends,
IT will perhaps surprise you that in the course of these lectures we
should devote so much time to considering the nature of what is after
all the external part of man, his form and figure. If, however, you
want to penetrate further into the knowledge which true occultism can
give, you cannot omit from your study of man the aspects with which we
are now dealing. Call to mind how often in the course of your studies
you have met with the thought that in his outer form and figure man is
a temple of the Godhead. So he is, and this is what we have all the
time in mind while we study as it were the building stones of the
temple, as we began to do yesterday and shall still continue doing for
a little while. We shall see that when we take the trouble to search
in the human figure for the hidden secrets of the spiritual world, we
arrive in this way at knowledge that is of the utmost importance for
the human heart and soul.
Yesterday we studied man in his twelve members. Now these twelve
members appear at first sight to form a unity. They are, however, in
reality not a unity, and it is important to recognise this. For, the
moment we are awake to the fact that the external unity of the human
form is only apparent, the moment we realise that the whole form and
figure of the body, as we see it and can have knowledge of it here in
earthly life, is but a semblance in that moment we can also
begin to understand how it is with the I, the centre point of
man's consciousness.
We saw yesterday how this ego of ours is snatched away from us every
night, and how it can therefore only be for man a picture; for no
reality could be torn from him in this way in the night. Every
night something of man's ego (which otherwise goes with him through
the whole of earth life) is withdrawn; and the Divine Powers have so
ordered things that precisely what man loses in this way is given to
him in the external body; it is attached instead to the body. This is
how it comes about that man is able to look upon his body as a unity.
In reality it is no unity. In reality it is composed of members that
are built up together in a most complicated manner.
We are here approaching one of the most important mysteries of man's
being, that will lead us to delve deep into the primal secrets of
existence.
One of there mysteries we touch already in the external world; and it
will be important for us also to take the road from without inwards in
order to receive out of this consciousness the idea that has no
object. Man as we see him in the world consists of three parts, and we
are dealing all the time with an appearance if we simply treat these
three parts of man as a unity. For man's form, which yesterday we saw
to be composed of twelve members, is really divided into three, and we
must learn to understand how man has in him as it were, three men. Let
us now place before us these three men in succession.
Yesterday, when we recounted in order the members of man's form, we
began with what we called his upright posture; and then we went
on to speak of how man is orientated in a forward direction, to
express it better, for the act of speaking. We have, therefore, as
second member the forward direction, the direction for
speaking. The third, you will remember, was symmetry. Taking
for the moment just these three members of man's nature, we have there
one part of the human form as we behold it externally in space.
Let us now see whether we cannot, by following a purely external
perception, find something else to which we can apply the word
symmetry, and which in its external appearance offers to a
careful observation many interesting problems. By symmetry we mean, of
course, that man's form shows a two-sided development. This quality of
symmetry is present in all the organs of the head, but as we go
downwards from the head we come to a part of the human figure where it
is even more particularly in evidence. You will remember that we gave
to upright posture the name of Aries and the
Sign ^, and to
orientation to the formation of sound the name Bull
(Taurus) and the Sign _, and to
symmetry the name Twins (Gemini) and the Sign `. These are the names given to the first three
members of man's organism. Then we come to something which seems to
follow as a kind of continuation of the head and manifests in quite a
special way the property of symmetry. I mean the arms and hands. It is
to these that I will ask you now to give your consideration.
Man's arms and hands attach themselves to the head part of man in such
a way as to prefigure in a striking manner what we have in the lower
man as thigh, leg and foot. If you consider the animal kingdom you
will at once be struck with the similarity of these last organs with
those which in man, as arms and hands, are different. You will be able
to make very important observations by devoting careful study and
thought to the difference there is in man between arms and legs, and
between hands and feet, in contradistinction to those animals that
stand nearest to him.
Let us now take the names we employed yesterday for the legs and feet
and apply them in a corresponding manner to the arms and hands which
are joined on to the head and which as quite a superficial
observation will enable you to see have spiritual connection
with the whole thought world of the head. You will not find it
unreasonable or inappropriate if we now apply to these arms and hands
that are connected with the head, the same terms that we used
yesterday for legs and feet, and name this symmetrically extended
continuation of the head in the following way. First we have, as
fourth member, the upper arm, and to this we give the same designation
as we gave to the thigh, Archer (Sagittarius) f. We note a difference between the elbow and
the knee, there being no development in the elbow to correspond to the
knee-cap, but in spite of this the similarity is sufficiently obvious.
And so we give to the elbow the Sign and the name we gave to the knee,
Goat (Capricorn) and
g.
We allot to the lower arm the same Sign as we took for the leg, the
Sign of Waterman (Aquarius)
h,
and the hands are denoted with the same Sign as we gave to the feet,
the Sign of Fishes (Pisces)
i.
And now if we take these members of man's nature all together, by
themselves, comprising as they do the whole head and arms, we have a
seven-membered man. That is an important perception. When you reflect
on how this complete sevenfold man receives nourishment the
nourishment is of course brought up to it from the rest of man
then the idea will not be utterly grotesque if we imagine for a moment
that this sevenfold man might receive its nourishment from without,
like a plant which finds nourishment prepared for it in the world
outside, and merely receives it and works upon it. We could quite well
imagine that the same thing happened for this sevenfold man, and that
it did not get whatever it needs for the maintenance of the brain and
so forth from the other parts of man's nature, but instead directly
from the external world. This sevenfold man would then be directly and
immediately linked with the external world.
It is essential for the occultist to come to an understanding of this
sevenfold man if he is to raise himself in a right way to the level of
a higher consciousness. What we have just been describing must at some
time find place in his mind, this possibility of a sevenfold
man, from which one thinks away all the remaining parts and members of
the present-day human being.
Let us now go on to consider the second man. We shall best understand
the second man if we pursue the following train of thought. The
essential organ of the head is, as you will easily see, the brain. Now
man has something else in his form that is similar to the brain. It
differs from the brain of the head in what is apparently a detail, but
really a point of great significance. Man has actually something like
a second brain; it is the brain of the spinal cord, which is enclosed
in the spinal column.
I will ask you to dwell for a little on this thought. Try to imagine
that the spinal cord is nothing else than a strange and peculiar
brain. It is quite possible to feel it as a brain that has been
elongated and has become like a slender staff, just as we can
also see the brain as an inflated spinal cord. It will help us here if
we picture man assuming for the moment the same posture in the world
as the animals still have today, that is to say, with his spine
not vertically upright but parallel with the surface of the earth.
Then you would have a brain that has simply been pulled out into the
form of a staff. And now observe the human being as you would then
have him before you, parallel with the surface of the earth, his back
lying horizontal in space. In this position the spinal cord can very
well pass for a kind of brain. And now we note something very strange
and remarkable, namely, that we have again appendages right and
left, though of course exceedingly different from the arm appendages
we had before. But imagine a condition where man had not developed
symmetry as far as he has today (when the two arms are very nearly
alike) but here one arm had experienced a peculiar development of its
own which distinguished it very clearly from the other. In the present
day there is even a tendency and it is a foolish one! to
discard righthandedness and cultivate an equal left and
righthandedness. But imagine now that the left arm were on the
contrary to grow into a completely different organ; then it will not
seem to you impossible or absurd to refer in the way we shall now do
to two other appendages.
Consider the human being in this position, with his spinal column
above, lying horizontal, and joined on to it on one side the head and
on the other side the feet. You have there before you two appendages,
as you had previously in the arms. You can regard the head as one arm
and the two feet together as the other arm. At first hearing, it
sounds very strange: but when you reflect that in the lower animal
kingdom forms occur which are not very different from what I have
described, the idea will perhaps not strike you as so grotesque, after
all.
As a matter of fact, this idea must find place in our mind, if we are
to have understanding of the whole being who is in truth a
three-membered being. Then we can actually say that we have here
appendages, only unsymmetrically formed; twins, shall we say,
that are not alike. In effect, we come to perceive that we have before
us something like a repetition of the first sevenfold man.
Let us begin then by assigning to this horizontal man the two
dissimilar Twins. For we can again call the two side appendages Twins
(Gemini). In the horizontal man, head on the one side and feet on the
other belong together; they are arranged in a mutual relationship, and
we denote them in this connection with the name Twins (Gemini).
And now we must go back to what we have seen to be a brain. Remember
what we said before. We only get the picture of man at which were now
looking by turning him. We have before us the middle part of man, the
body as such. This we must regard as a world enclosed in itself, and
moreover as a world which we are thinking of as containing within it
the second man. Thus we have the covering-in or the enclosing of this
second man, and within, above, a kind of brain. The enclosure
the shroud or encasement, as it were we designate as Crab
(Cancer). The whole enclosure of the breast takes on quite a new
character through the fact that we have turned man in order to obtain
a correct picture of it.
Now let us see what members we can find within this enclosure of the
breast. We have only to follow the members as we took them in their
sequence yesterday, as far as the place where it ceases to be possible
still to reckon them as part of the breast or middle man. There is no
question about the whole interior to which we gave the name of Lion
(Leo) b and which is
concentrated in the heart. This is the third member. Then you will
remember we saw how man is really divided within into two members, an
inner content that is enclosed by Crab (Cancer) a and an inner content that is enclosed by the
wall of the abdomen. Anatomically man's body is quite exactly divided
off by the diaphragm into an upper and a lower cavity; what is below
the diaphragm has also to be reckoned in with the middle man. We call
it by the name Virgin (Virgo) with the Sign c.
We come then to the place of balance, where man begins to be no longer
shut away within his own form but to open himself to the world
outside. When he uses his legs he is making contact with what is
outside him. The place of balance is the boundary where the entirely
within comes to an end. This fifth member is called Scales
(Libra) and is given the Sign
d.
From the whole way in which the organs of reproduction are placed in
man, you will see they must obviously be counted in with the middle
man; and so we have, as sixth member, the reproductive organs,
Scorpion (Scorpio) with the Sign
e.
And now nothing remains to be done but to define the appendage that
forms the second of the Twins. If you consider what the thigh is for
man, and observe how its movement is conditioned by the nature of the
middle man (for the thigh is closely connected with the whole muscular
system of the middle man), you will see that we must reckon it also as
a member. As far as the knee, man is middle man; the forces of middle
man enter into the thigh and extend to the knee. Moreover, we have
already included the thigh as one of the Twins. The head on one side
and the thigh on the other constitute the pair of Twins. The thigh,
then, we denote with the Sign
f
and we call it Archer (Sagittarius).
When you go further and consider the feet, you find that whereas the
thigh still preserves an intimate connection with the middle man, knee
and leg and foot require the support of the earth. The thigh, it is
true, uses this support, but the leg and the foot are only there at
all because man has to stand firm and upright on the earth. In the
thigh we have still to do with a continuation of the middle man. If it
were not adapted to the other members of leg and foot, the thigh
would, in fact, be able to assume a different form and enable man to
be a creature of the air. Quite different organs might then be
developed beyond it, appropriate for swimming or flying. These would
be set in motion by means of the thigh, but everything else about them
would have to be adapted to their purpose.
You see, therefore, that the remaining parts of man's form do not
require to be reckoned in with the middle man, so that we have now
again a sevenfold man. It is the second. If you look at the difference
between the two, you will find it is quite astounding. In the first
seven-membered man we have, to begin with, all the important sense
organs, situated in the head. And when we count in with this first
sevenfold man, as indeed we must, the arms and hands, then we have
included in it organs that have a distinctive quality which none but a
purely external and materialistic observation could fail to recognise.
For the organs we call arms and hands would, if we studied them
seriously, reveal in a high degree the sublime significance of the
nature of man.
If we wanted to speak of art in Nature and the whole of
what man rightly regards as the Temple of God is wonderfully imbued
with Nature's art! we could find no better expression of it
than in the marvellous construction of man's hands and arms. Take the
corresponding organs in other creatures that are related to man. Look,
for instance, at the wings of a bird, an animal far removed
from man. The wings are the fore limbs of the bird, they are
comparable with what we have in man as hands. The bird could not fly
without wings. Wings are organs that are useful and necessary for its
existence in the fullest sense, organs of utility. The human
hand is not in the same sense an organ of utility at all. True, we can
develop it to become so, but it requires development. We cannot fly
with it, nor swim with it, and it is even clumsy at climbing, at which
the fore limbs of the ape the animal that is most nearly
related to man are very clever. We might almost say that,
looked at purely from the standpoint of utility, there is very little
meaning or purpose in the form of the hands. If, however, we observe
all that man has to do in the course of evolution with his hands, we
find them to be most precious possessions. When it is a matter of
bringing to outward expression what the mind and spirit are able to
achieve, then the hands show their value.
Think of the most simple and elementary movements of the hand. Does
not the hand, when it accompanies the word with gesture, turn into a
most expressive organ? In all the different movements and positions of
the hand do we not often see revealed something of the inner character
of the human being? Suppose for a moment that the hands were adapted
for purposes of climbing or swimming; or suppose man needed his hands
to help him move about on the earth. The world might be so ordered
that we did not have to learn to walk, but made use of our hands to
help us. For note, we have to learn to walk by making movements
that are quite unsuited for the purpose pendulum-like movements
with both legs. We do not generally remark how ill-adapted for the end
in view are the movements of the leg; there is no single animal that
does not have its legs much more usefully placed and adjusted than man
has! And as for our hands, they have nothing whatever to do with this
realm of our existence. But now suppose it were not so, suppose man
found it easier, more natural, to move about with the help of his
hands. In that case you would have to think away the whole of human
culture! What does an artist not do with his hand? All art would be
simply non-existent, had the hands been organs of utility.
This is a fact that has to be brought home to the aspirant after
occultism, that in arms and hands we have wonderful organs
deeply and strongly connected with the spiritual life that is lived by
man on earth. When we consider how man has a sense contact with the
external world in his head where the sense organs are chiefly
localised, and then works with the external world by means of his
hands, when we consider how he can prepare in his head what he then
shows to the external world with his hands and bequeaths to it as art
and culture, then we begin to see the true character of this
first sevenfold man It is the essentially spiritual man, it is man in
his connection with the external world. If we look at these seven
members and see how they form a self-contained whole then we behold
how in this sevenfold man the earth process becomes conscious for man.
This first seven-membered man is thus to be regarded as the spiritual
nature of the human being; it is the spiritual being of man, in so far
as he is earth man.
Let us now look at the second man. The fact that the middle man has
Twins which show such totally different developments on the two sides,
gives it a double relation with the outside world It is connected with
the outside world on the one hand through the head, for it has
knowledge in the head; and on the other hand, through the fact that
man is a creature that moves about on earth and can direct his motion
from within. Finally it is also connected with the outside world by
means of the reproductive organs which make possible the physical
continuity of man. Were it not for these three members, the
Twins on the two sides, with the reproductive organs there
would be no connection with the outside world. These three members in
the middle organism enable man to have connection on the one hand with
the earth process and on the other hand with the continued evolution
of earth man, with the sequence of the generations and the reciprocity
of sex.
When, however, we turn to those middle members that we denote with the
words Cancer, Leo, Virgo and Libra, we find that they are only there
for the inner man himself I mean of course inner in
the bodily sense. This bodily inner nature of man has, it is true,
continuations in two outward directions in what are for it the Gemini;
but for the rest it is entirely occupied with the inner organism For
man's inner organism it is of the very greatest significance that he
has a heart, but it is of very little interest for external nature,
and of just as little interest that he has an abdomen.
We have, therefore, three members that are of importance for external
earth nature and four others that serve especially man's own inner
organism. Whilst the head man lives essentially in the outside world,
by virtue of the senses as well as by virtue of the mechanism of arm
and hand, here we have paramountly a life inside the organism.
Far-reaching differences thus exist between these two men, the middle
man and the head man.
We must now pass on to consider a third man. To enable us more easily
to form a mental picture of this third man, we will take it in the
reverse order, beginning from the other end. We shall find that this
third man separates itself off from the other two in a perfectly
natural and obvious manner.
Let us begin with the seventh member, the feet. We know from
yesterday's lecture that we confer upon the feet the name of Fishes
(Pisces) and the Sign i. The human form
is here wholly adapted to the outside world. If you think it over a
little you will find there is no question about it. For it is
essentially the form of the foot that makes it possible for man to be
a creature who moves about on the earth. Everything else required for
walking man has to learn. It is in right accordance with nature that
man has to place upon the earth the broad sole of his foot, so
that the extended surface of the foot is not directed inwards but to
the earth. And now since what we call the leg belongs to and
corresponds to this foot nature, we must reckon as sixth member the
leg, to which we give the name Waterman (Aquarius) and the
Sign h.
We come then to the fifth member, the knee, which is here to be
regarded in no other way than as forming a necessary mechanical
resting place for the thigh. Because man has to bring his whole middle
man into connection with the lower man the foot and leg
therefore must there be this partition at the knee. Think how
difficult it would be to walk if the lower leg and foot were not
separated off in this way. Walking would be a still more difficult
matter than it is, if leg and thigh were made of one single piece! If
we did not need to walk, the middle man would not concern us. As it
is, however, we need the middle man and consequently also require the
knee as connecting member. We call it Goat (Capricorn) with the
Sign g. This is the
fifth member.
The fourth, the thigh, we have already considered and we have seen
that it belongs to the middle man. The thigh would have to be there
even if man had another kind of movement. If, for instance, he were to
fly or swim, he would still need the thigh, though it might have to
assume another form. If man is to be able to walk on the earth, not
only must the foot and leg and knee be adapted to the ground but also
the thigh must be in right relation and proportion to these members.
It must be so formed as to correspond in the right way to the three
lower members, You will recognise this when you observe that in so far
as the thigh is in correspondence with the middle organs it is of the
same kind in birds, in four-footed animals and in man; in man it is
only differently developed. Thus, the thigh belongs to man in so far
as he has an animal nature. We give it the name of Archer
(Sagittarius) and the Sign
f.
It can easily be seen that the organs of reproduction are on the one
hand formed from within, and on the other hand in their functions are
adapted to the work outside. Let me say in passing, we must speak of
these things quite objectively, and consider aspects of them that can
only be considered when the subject is treated with scientific
seriousness. The reproductive organs are adapted to external nature in
the sense that they relate one sex to the other. The organ of the male
is not only formed from out of the middle man, but it is also given an
outward direction and its form adapted to the reproductive organ of
the female. We have, therefore, to speak of the reproductive organs as
the third member, which we name Scorpion (Scorpio) and denote by the
Sign e.
We come next to what is called the Scales (Libra), the place of
balance in man. The external form of the region of balance is
sufficient evidence that we have here a member of the middle nature of
man. Bear in mind that it is because man has become upright that he
had to have here this organ of balance. It must be developed in such a
way as to enable him to become an upright being. Compare the region of
balance in a four-footed animal with the same in man, and you will
recognise that this member of balance is different according as the
upper part of the body has an upward direction or rests horizontally
on the legs and feet. Thus, the place where the balance is situated
and which we designate as Libra has to be reckoned as the second
member of the lower man.
And now we come to something that cannot but meet with
misunderstanding on the part of present-day science. We have so far
considered a sixfold man; we have studied the third man beginning from
below upwards and found in him these six members. When we considered
the other two, the first and the second sevenfold man, we took as our
starting-point in each case a brain. In considering the head, we began
with the brain and that led us to the arms and hands. Then we learned
to see a second brain, a brain that is like an elongated staff but yet
is truly brain, the spinal cord. As you will know, the
difference between the spinal cord and the brain of the head, though
apparently only small, is really very great. The spinal cord is the
instrument for all movements that man is obliged to perform;
the movements that we call involuntary movements are controlled by the
spinal cord. When, on the other hand, we employ the instrument of the
brain, thought inserts itself between perception and movement. In the
spinal cord all connection with thought is lacking. There movement
follows directly on perception. In the case of the animal the spinal
cord plays a greater part than it does in the case of man, and the
brain a lesser part. Most animals perform their actions quite
involuntarily. Man, however, by virtue of his superior brain, wedges
in thinking between perception and movement; consequently his deeds
show a voluntary character.
Let us now try to picture the third man in such a way that in it too
we discover a kind of brain. As you know, there is in man a third
system of nerves, distinct from those of the brain and of the spinal
cord. It is the sympathetic nervous system, the so-called solar
plexus, situated in the lower part of man and sending its fibres
upwards, parallel with the spinal cord. It is a nervous system that is
separate from the other two and, in relation to the brain proper, may
be regarded as a peculiar, undeveloped brain, When we follow the human
form upwards beyond Libra we find this remarkable sympathetic nervous
system, the solar plexus, extended like a brain of the third man. With
the special organs we have already enumerated there is thus connected
also what we have to regard as a kind of third brain, the solar
plexus.
Now, a vital connection exists and this is what external
science cannot but find difficult to accept between the solar
plexus and the kidneys. As the substance of the brain in the head and
the fibres of the nerve tracks belong together, so do the kidneys
belong to the brain of the abdomen, the solar plexus. In fact, the
solar plexus and the kidneys form, together, a peculiar kind of
subordinate brain. Reckoning this brain as part of the lower man, we
can designate it with the term Virgin (Virgo) c. We have therefore now our seventh, or rather
our first, member, made up of the connection of solar plexus with
kidneys; and at this point we reach the termination above of the third
sevenfold man.
Man is thus found to be threefold in his composition. These three men
work into and with one another, and no understanding of the nature of
the human being is possible until one knows that in him three human
beings are in reality active. Three sevenfold men work together in
man.
The last-named brain takes extraordinarily little interest in the
external world. Its sole purpose is to maintain man's inner parts in
an upright position. All the rest of the organs in the lower man are
adapted to the external world although in quite a different
manner from the head man. Man's relation in his head to the external
world is expressed in the fact that he re-forms the earth world to a
world of human culture. On the other hand, in the outer as well as the
inner organs of the lower man we have to do with something that
belongs to and serves the human being himself. It is only because we
do not take the trouble to think accurately on these matters that we
fail to observe the enormous difference there is between these three
men within the whole human being
Occultism has always given the name of Mysterium Magnum, the Great
Mystery, to the wonderful secret of man's nature, the outer aspect of
which we have here been considering. This aspect of the Mysterium
Magnum is visible in the external world; only, we are not as a rule in
a position to understand it, because we do not from the outset
distinguish, in what appears to be a unity, a three times sevenfold
being.
We may now pass on to consider the other aspect of this mystery. We
spoke earlier of the ego nature of man, and we said how it has the
appearance of being a unity. We saw also how this unity is continually
being broken, continually being interrupted by sleep. If you will read
Knowledge of the Higher Worlds and its Attainment you will find
a remarkable fact described, how when the disciple of occultism takes
the step that leads him out of his ordinary consciousness a strange
thing happens with his ego, with his consciousness. He is divided into
three members, and so effectually that he is overpowered by these
self-dependent members within him the thinking soul, the
feeling soul and the willing soul. In ordinary life these three things
thinking, feeling and willing are united in the
ego-nature, in the ego-consciousness. In our ordinary everyday
consciousness they play into one another. As soon, however, as we take
one step towards a higher consciousness, thinking, feeling, and
willing fall apart. This is a fact to which the aspirant after
occultism must give heed. When he passes out beyond his consciousness,
he finds himself divided into three, he finds his ego unity split up
into a thinking man, a feeling man and a willing man.
There you have the other aspect of the Mysterium Magnum. When man
takes the plunge, as it were, when he really steps right over the
bounds of his consciousness, then his ego unity divides into three,
just as the apparent unity of the external human figure, as soon as we
come to study the body more closely, divides into three, into
three seven-membered men.
Thus our inner ego-nature, no less than our external form, is a unity
that is divisible into three. Outer man divides into the
seven-membered head man, the seven-membered middle man and the
seven-membered foot man. Correspondingly, the inner ego of the human
being divides, as soon as it takes the first step into the occult
realm, into three parts or members, the thinking man, the
feeling man and the willing man, who stand each over against the other
in complete independence. That is the second aspect of the mystery.
Both of these facts must be recognised by the disciple of occultism,
when he takes the first step into a higher consciousness. (We shall
speak further tomorrow about the meeting with the Guardian of the
Threshold.) For as consciousness is then divided into three parts, so
too if we go forward in the right way, we learn to perceive in the
manifest external form of man a three times sevenfold being We have
here two aspects of a many-sided and many-membered mystery, the
Mysterium Magnum. Of other aspects we shall have to speak later. For
the moment we have indicated the very first and most elementary
beginnings of this great and wonderful mystery. This is why, when you
come to a particular stage in occult development, you are met on all
sides with the formula (expressed in many different ways): The great
secret is Three are one and one are three. For the
occultist this formula signifies what I have here described to you;
herein it has its full and true meaning. Only when people
misunderstand it and make it into a materialistic dogma, is its true
meaning lost. If, however, you will take it in the sense I have
explained, it can be a right symbol for the truths with which we have
been dealing today. The formula becomes then an expression of the
Mysterium Magnum. If we want to find our way aright into the realm of
occultism and this is what we are attempting here, in many
connections then we must learn to understand this mysterious
and apparently contradictory formula: Three are one and one are three.
To the mediaeval disciple of occultism again and again were the words
spoken: Give heed to what is said to thee; so mayst thou
understand the mystery of how the Three can be at the same time One,
and the One at the same time Three.
UPPER MAN |
1 | Upright Position |
^ |
2 | Direction forwards |
_ |
3 | Symmetry |
` |
4 | Upper Arm |
f |
5 | Elbow |
g |
6 | Lower Arm |
h |
7 | Hands |
i |
|
MIDDLE MAN |
1 | Head and Feet, Twins |
` |
2 | Breast enclosure |
a |
3 | Interior, Heart |
b |
4 | The second Interior part of man |
c |
5 | Balance |
d |
6 | Organs of Reproduction |
e |
7 | Thigh |
f |
|
LOWER MAN |
7 | Feet |
i |
6 | Leg |
h |
5 | Knee |
g |
4 | Thigh |
f |
3 | Organs of Reproduction |
e |
2 | Balance |
d |
1 | Kidneys, Solar Plexus |
c |
|