Circumcised Ears


Rationalist, materialist minds generally consider the sacred texts of Egypt, China, India, Mesopotamia, Persia, Israel, Chaldea, as esoteric reveries, compiled by counterfeiters to mislead the common public.

For them, treasures such as the Book of the Dead, the texts of the Pyramids, the Vedas, the Upanishads, the Zend Avesta, the Tao Te King, the Torah, the Gospels, the Apocalypse, are only vast mystifications, settling down over the centuries, across the continents.

They are the expression of tribal or clan practices, or a desire for temporal and spiritual power. The social illusion they encourage would be fostered by the staging of artificially composed « secrets » that leave a lasting impression on the minds of peoples, generation after generation.

But broader, more open minds, may see all these ancient testimonies, so diverse, but tainted by the same central intuition, as a whole, – coming from the human soul, and not as a collection of heterogeneous attempts, all of them unsuccessful.

History has recorded the failure of some of them, after a few millennia of local supremacy, and the apparent success of some others, for a time more sustainable, seemingly better placed in the universal march.

With a little hindsight and detachment, the total sum of these testimonies seems to be nestled in a common drive, a dark energy, a specific genius.

This drive, this energy, this genius, are not very easy to distinguish today, in a sceptical environment, where miracles are rare, crowds cold, passions exacerbated.

Not easy but not impossible.

One can always walk between the flowers of human thought, smelling their unique scent, sensitive to the continuous rise of sap in their flexible stems.

The word « esotericism » has become malignant. Whoever is interested is considered a marginal in rational society.

But this word also has several divergent, and even contradictory, meanings that may enlighten us, for that matter.

For example, the Jewish Kabbalah is intended to be a revelation or explanation of the « esoteric » meaning of Moses’ Books. It is even doubly esoteric.

It is esoteric in a first sense in so far as it opposes exotericism. In this sense, esotericism is a search for protection. There are ideas, secrets, that must not be disclosed to the crowd.

It would deeply distort its meaning, or project mud, contempt, lazzis, spit, hatred against them.

It is also esoteric in that it deepens the secret. The text is said to contain profound meanings, which only initiation, prepared under strict conditions, can reveal to hand-picked entrants after long trials. Esotericism is not there prudence or protection, but a conscious, characterized method, elite aspiration.

There is yet another form of esotericism.

R.A. Schwaller de Lubicz defines it as follows: « Esoteric teaching is therefore only an « Evocation » and can only be that. Initiation does not reside in the text, whatever it may be, but in the culture of the Intelligence of the Heart. Then nothing is more « occult » or « secret », because the intention of the « Enlightened », the « Prophets » and the « Envoys from Heaven » is never to hide, on the contrary. »i

 

In this sense, esotericism has nothing in common with a desire for secrecy. On the contrary, it is a question of revealing and publishing what several minds can, through a common, sincere effort, discover about the nature of the Spirit.

The Spirit is discovered through the Spirit. It seems to be a flat tautology. But no. Matter is incapable of understanding the mind. The mind is probably better equipped, however, to understand matter. And if matter can merge with itself, only the spirit can take the measure of the infinite depth and understand the height of the Spirit without merging with it, undoubtedly relying on analogies with what it knows about itself.

Mind is, at the very least, a metaphor of Spirit, while matter is never a metaphor of Matter. The material, at most, is only an image, invisible to itself, drowned in the shadows, in its own immanence.

Jewish Kabbalah developed in the European Middle Ages, assuming obvious filiation links with the former Egyptian « Kabbalah », which also has links with the Brahmanic « Kabbalah ». I hasten to concede that the nature of the Jewish mission reflects its specificity in the Jewish Kabbalah. Nevertheless, the links of filiation with older “Kabbalahs” appear to be valuable subjects of reflection for the comparativist.

 

The various « Kabbalahs » of the world, developed in different climates, at times unrelated to each other, are esoteric according to the three meanings proposed above. The most interesting of these meanings is the last. It expresses in action the sincere Intelligence, the Intelligence of the heart, the intuition of the causes, the over-consciousness, the metamorphosis, the ex-stasis, the radial vision of the mythical nucleus, the intelligence of the beginnings and the perception of the ends.

Other metaphors are needed to express what needs to be expressed here.

 

Pharaonic Egypt is no more. But the Book of the Dead still speaks to a few living people. The end of ancient Egypt was only the end of a cycle, not the end of a world.

Osiris and Isis were taken out of their graves and put into museum display cases.

But Osiris, Isis, their son Horus, still produce strange scents, subtle emanations, for the poet, the traveller and the metaphysician.

There are always dreamers in the world to think of the birth of a Child God, a Child of the Spirit. The Spirit never ceases to be born. The fall of the Word into matter is a transparent metaphor.

 

Where does the thought that assails and fertilizes us come from? From a neural imbroglio? From a synaptic chaos?

The deep rotation of the worlds is not finished, other Egypts will still give birth, new Jerusalems too. In the future other countries and cities will appear, made not of land and streets, but of spirit.

The Spirit has not said his last word, for the Word is endless.

In the meantime, it is better to open one’s ears, and to have them circumcised, as once was said.

 

iR. Schwaller de Lubicz. Propos sur ésotérisme et symbole. Ed. Poche. 1990

Our plastic essence


India’s characteristic is « evanescence, » wrote Hegel. This image may surprise us if we confront it with the contemporary Indian reality. But Hegel was aiming for something else: to capture the spirit of India’s ancient religion.

Between transience, brevity and immateriality, evanescence is a terminal transformation, a final metamorphosis. Within the world, at the heart of reality itself, the evanescent form becomes subliminal, gradually impalpable. It constantly dissolves until it disappears completely. In this way it is likely to serve as a visible metaphor for invisible transcendence. Hence the idea of India.

Evanescence challenges matter, its weight, its durability. It escapes any assimilation, any seizure. In short, it is the exact opposite of what happens in any vital process. In the life of nature as in the life of the spirit, the essential thing is assimilation, the transformation of what comes from the outside into something internal, the ingestion of the other into the same. What is evanescent cannot be ingested, assimilated, by life, since it is nothingness that primarily absorbs it, engulfs it.

Evanescence is intended to be total, complete. But for a long time, from the « vanished » thing, there is still a small remnant, which no longer offers enough material for assimilation, and which resists nothingness. The evanescent weakly signals that something has happened, that something has almost completely disappeared, and continues to wave, in the form of a shadow, echo, effluvium, or some imperceptible nuance affecting the background of the set.

By refusing to resist its disappearance, evanescence gives hope for reversibility. It retains a potential for regeneration, reactivation.

Under certain conditions, the evanescent can indeed regain form, return to the world, return to life.

Evanescence is an eminently plastic metaphor. Everything dissolves and everything takes on a new form.

This is why we may be tempted to compare it to another metaphor, that of « genetic plasticity », which often serves as an image for the fundamental plasticity of life.

The implementation of the genetic program is not a linear process. RNAi (i for « interfering ») has the property of « interfering » with protein coding. We must abandon the notion of a « genetic program » that is too mechanical, too determined.

Even more surprisingly, it is now necessary to recognize the possible reversibility associated with the program. Already adult cells can continue to be transformed, de-differentiated, deprogrammed and reprogrammed into new stem cells to obtain either totipotent cells (embryonic cells), multipotent cells (adult cells from the same tissue) or pluripotent cells (adult cells from other tissues).

Until recently, this plasticity of life was unsuspected. The consequences are staggering. We can awaken the sleeping potential of adult cells, reprogram them to behave like totipotent cells. Stem cells can be made by diverting olfactory bulb cells to fight Parkinson’s disease, in order to regenerate the areas of the brain affected by the disease.

The « plastic » possibilities of these genetic interference mechanisms are infinite.

Just over 25,000 genes in the human genome code for proteins. They represent only 2% of the genome. But there are also thousands of genetic sequences encoding RNAi whose function is to regulate the expression of these 25,000 genes encoding proteins. It can be assumed that these genetic sequences can themselves be regulated by similar mechanisms. And so on and so forth.

The genome is therefore not a « program », stable, determined in the cybernetic sense of the term. It is eminently mobile, plastic, metamorphic. It has all kinds of means to reprogram itself, and therefore to modify its coding action, means and ends, according to the conditions encountered. The metaphor of the « programme » is not suitable to account for this complexity, which escapes determinisms, and which never ceases to leave all their place to contingency, fortune, hazards, without however being durably dominated by them.

It is as if a higher intelligence or a deep instinct, apparently unconscious, constantly took full advantage of the chance thus systematically produced, and thereby constantly shaped the new means of survival, and perhaps even the new ends of life.

The metaphors of totipotency, pluripotency and multipotency refer to the concept of « intermediate » (in Greek: metaxu), in the sense given to it by Plato in the Banquet. The genome is a kind of metaxu, capable of all metamorphoses. It contains, hidden in the entangled regulatory cycles, a potential for variation that never ceases to apply to itself, varying the conditions of variation of the variation, transforming the conditions of transformation of the conditions of transformation, to infinity.

We can only describe from the outside, and very approximately, this phenomenal stacking, and seek to observe through experience some of its actual possibilities. But we are unable to grasp its deep essence.

Is it already a little better to try to grasp this essence than to call it a « mystery », for want of a better word?