King of Coins (II)

Notes of a Hermetic Conversation on May 21, 2019

May 21, 2019

King of Coins

We began with the protective practice.

We then invoked the presence of Archangel Michael through moving the Michaelic verse in a five pointed star. 

After briefly focusing the mantra I AM on the brow chakra, we moved the fourth part of the Inner Radiance Sequence, and the 16th Letter of the Divine Alphabet (Ayin—in relation to the Tower of Destruction). 

We then read from Psalm 119:  121-128; Revelation 7:  15-16; Matthew 28:1-10; and pages 31-32 of The Younger Kyot, “Such Treasure Wants Its Key.”

– What resounds first and foremost is this impression that the King of Coins is living in two worlds simultaneously. Looking more deeply at this conversation between Flegetanis and Kyot, with Flegetanis as a King of Coins. The two of them are haggling over an exchange; but not in the usual sense of one possessing something and the other receiving what is possessed, for a price. It is more in the sense of:

The King is the culmination of the Coin revealing itself; the Ace through Ten exist in the protected plane of the “Realm of the Coin.” The Court Cards are the transition of the Coin into the external, “objective” realm, but it is somehow protected still. The King presents it to the rest of the world as audience, and as potential recipients and participants. 

But this still doesn’t quite capture it. The Coin, as it is presented by the King (and by Flegetanis), ceases to be Coin as object any longer—it’s now Coin as window or portal to another sphere. And here we are back to this theme of living in two worlds. 

The Knave loves the Coin as a summary of all 10, i.e. summary of all knowledge. It is an object. It operates in a similar way for the Knight—an object of adoration, revelation, transformation—and for the Queen—a created object that aids in further creative activity. 

Here, as a Flegetanis, it is a haggling, not over an object, but over a process, a way, a path. Flegetanis is the gatekeeper, and yet not. He guards the way, and points to the way, and yet at the end only Kyot can pave the way to his own inner treasure. Flegetanis shows Kyot that he is actually his own gatekeeper. 

– He is a simultaneity:  a pinnacle, a goal arrived at (as King), yet also a beginning, a Guardian of the Threshold—the start of the new path. He is like the Ferryman that one must pay after death, he charges the price of admission. He is the beginning and the end.

Reminded of the character “Morpheus” from the movie the Matrix. He is what Neo has been seeking out his entire life, yet he is only the beginning of the greater journey. And similar to the King, he only offers the possibility for Neo to make a choice, to take the path into the depths and achieve true knowledge, or to turn back. Neo has to make the call.

– We take out the Magician. We now have before us all four Court Cards and the Magician. 

Arranging the Court Cards:  Knave—Knight—Queen—King

We can see here that the Knave looks backwards, to the preceding Ten Numbered Arcana. The Knight looks forward, but really he is only looking to the Queen. The Queen once again has her gaze turned backward. Only the King truly looks forward, to the future. He is the gate or the bridge between two worlds.

– Phillip struggles to put his thoughts into words…in fact, over the course of the entire conversation, we both have the sensation of a great amount of intuitive insight that struggles to be properly expressed:

Phillip sees:

Knave—Mysticism—Thinking, Corporeal realm

Knight—Gnosis—Feeling, something being known in its manifestation, its becoming

Queen—Sacred Magic—Willing, pure manifesting, bringing something into being

The King says, “Look what I found in my pocket!….what’s in yours??” Like the “ear seed” or “ear plant” from the show “The OA.” A distillation of the individuality into a tiny seed, a powerful potentia. He has found this distillation, almost spontaneously, in his robes, and invites us to check for our own. Ours might be less like his—i.e., fully elaborated—and more like the Magician’s—i.e., the proto-coin, prior to the germination that takes place from Ace through Ten, and the four Court Cards.

– Recalling our final NH gathering with Estelle, in which she was attempting to unveil a kind of Mandala or Icon of the Maitreya. Prior to this event, there was the visit to the Icon Museum. An intense focus on Icons has resulted. During that meeting she more or less said that she could see clearly this image, but that the vessel (the listeners) were not properly prepared to receive it. This prefigures all that we have been doing. She was describing an Icon, attempting to take an inner experience and give it adequate outer expression. We are doing the polar opposite—we are taking the image/symbol and making it into an icon out of our own inner activity. We are coming to the inner experience of “iconing.” We are taking the entire metaphysical process of what the true spiritual nature of Coin is, and are applying it to the Arcana themselves—stamping them with a qualitative value we have formulated within ourselves. Like the Knight—stamping a reality with its potential, making it manifest by making connections and imbuing it with life.

Estelle’s process of attempting to describe to us the Icon she was beholding/co-creating approached the same unfortunate limits as so-called “Spiritual Science.” Steiner wished to describe Iconic realities in the limits of scientific language, thereby killing the very life that was present in his experience of these realities. They became trapped in the conceptual language in which he cast them. Similarly, Estelle took an Iconic reality, and attempted to “draw” it for us in her descriptions. But then we would become fixed on this description, and never meet the Iconic reality ourselves! With our process, we approach, not a concept or a description, but a depiction—an Arcana—which is particularly suited to the task of awakening within us the activity of “Iconing,” of turning this image into Icon. Then we experience something, not just have a conceptual picture/understanding, because we are invited to co-create

Pages 20-21 of Younger Kyot seem to speak to so much of this. Estelle’s visions as mythical/historical, yet also psychological, reflective of her own process and biography. Flegetanis’s situation as described in these pages is so similar to what unfolded for her after 2016. All of us as “Kings” greedy for her visions. She had to retreat, in order to live more fully with something that couldn’t yet be shared—so that one day she can return, and share it properly.

In recent conversations with Estelle, Joel expressed a kinship between the work with Russian Icons and with the Tarot. She argued that the Icons have remained a pure Christian spiritual exercise, whereas the Tarot have become decadent, profane. However, she also pointed to the fact that there is other spiritual art—Renaissance Christian art, for example, that is eroticized, inappropriate. Joel argues that the Tarot in general, like Christian art in general, have become eroticized and profane. Yet the Tarot of Marseilles specifically has remained pure, akin to the Russian Icons, and therefore has a particular spiritual force. Our process is equal but opposite. To be able to create an external Icon, one must imbue one’s inner life with the spiritual reality of the Icon, one must carve it in oneself. For us, to be able to properly see our Icons, we too must carve something within ourselves.

These same pages also bring up the power of the Relic. An object imbued with increasing sacred magical power due to repeated devotional pilgrimages and homage over the course of long periods of time. This process of imbuing a relic with its power is akin to the creation of an Icon, or our experience with the Arcana—a “coining” process.

– Referring to a prior, ongoing conversation about Truth—in which we discussed the fact that the Cartesian method only leads to an impasse. We keep splitting up the material world further and further, desperately seeking for the bottom of it, for the eternal physical laws that are a bedrock of truth upon which everything else can be supported. But Truth will never be found there! The corporeal world is nothing other than the result of a confluence of Eternal Qualities (i.e. Arcana, i.e. Spiritual Beings). Physical laws are a dross, an epiphenomenon of this confluent act of creativity, only discovered and discoverable by a materialistically oriented humanity. They are the opposite of Truth, they are the void, the tsim-tsum, the realm in which Freedom can develop. But it is not our task to seek Truth within this sub-existential domain; rather our task is to rise to a higher sphere, a spiritual sphere that contains Truth, and fill the tsim-tsum with Truth. Much of this conversation about Truth arose from the documentary The End of Quantum Reality, on the life-work of Wolfgang Smith. Joel’s take:

The quantum field is not a realm of potential. It is a realm of detritus, a corpse of the corporeal plane.

It is not as though we have God at the center creating the universe at the periphery, as the icon at the beginning of the film suggests. It is not simply a matter of God vertically filling receptive quantum potentia with the qualitative and making the corporeal world.


Rather, we have a realm of pure qualities (each distinct from each other, actually each a distinct Being) radiating from the periphery towards the center. As these infinitely various qualities bombard each other, they coalesce into the corporeal world. This is a process of breath, outpouring, conversation, and dance. Here, there is no “law” as in the
laws of physics, at least not intentionally.


The human being is the ultimate confluence of these qualities. In his observation of the corporeal world, he distills or extracts out of it “physical laws.” These laws were not pre-existent to the act of Creation, i.e. the coalescing of the qualitative. The prevailing scientific view, even to a certain degree in this film, is that the qualitative is somehow an
epiphenomenon of, or at the very least “added onto,” the quantitative. The reality is the complete reverse. Physical laws are an epiphenomenon of the coalescing of the qualitatively real. The interactions of pure qualities leads to form; human beings observe form and discover the physical laws that have come about due to the emergence of form in the universe. In a certain sense, this is our task. One could at least say that the distillation of physical laws is impossible without human activity.


Now, in the process of extracting (i.e. discovering) physical laws, the human being has created a separate realm, appropriately titled “sub-existential” by Wolfgang Smith. We know this to be the realm of the sub-earthly. It is the realm of negative karma. What emerges from this sub-existential realm in its un-redeemed state is technology, never
life. It is nothing more nor less than the fruit taken from the Tree of Knowledge. Physical laws are the fruit removed from their source; they are not (yet) the seed. They live in the realm of harvest, not of springtime.


When a physicist dives down into corporeal substance until he reaches the level of the quantum field, he is not discovering something that existed prior to his looking for it. His seeking has made it come into being; or more properly speaking, made it “fall out of” the wholeness of the object he was investigating, allowing it to “drop” into the sub-existential world. In discovering the quantum field, we are not finding the substance that God manipulated at the dawn of Creation, we are plucking off what only came into being after the act.


Christ’s mission has always been, and still is, to rescue and reintegrate this extracted corpse of “physical law,” to reintegrate it into the wholeness of the Cosmos. Through this reintegration, the fruit becomes the seed of further development—in Anthroposophical terms, “Future Jupiter.”

In Sephirothic Terms:

Ain Soph = The Unlimited. Unqualifiable, Unquantifiable, it yearns for that which is different from itself: that which has quality and quantity.


World of Emanation = The Unlimited breathes forth Qualities (i.e., Arcana, i.e., Spiritual Beings)


World of Creation = The Qualities breathing into each other, coalescing into each other


World of Formation = The Corporeal plane created by the coalescing of the purely Qualitative


World of Action = The “sub-existential” world of “facts” extracted by the human being from the corporeal world


Note:

1. Physical laws were not present prior to the act of Creation. They are only discovered by human beings after the fact.

2. This discovery was not “part of the plan of Creation.” Human beings are free, and the discovery of physical laws (i.e. the extraction of the purely quantitative from the qualitative) was our own choice.

3. Christ has planted the seed for the redemption of this extracted “sub-existence.”

4. There is still, by the very nature of things, a chance that this “sub-existential” realm will continue to grow larger, and act as a weight that will drag down the whole of Creation; on the other hand, there is a chance that it will be redeemed completely. In between these two scenarios, an act of “cosmic surgery” could take place, which would
sever the realm of the unredeemed quantitative from the rest of the Cosmos—the so-called “Eighth Sphere”?


The question I am left with is: what happens when the sub-existential is redeemed and reintegrated? Is it simply resubmerged into the corporeal or qualitative realms? Or is there a new “World” created, the “World of the Redemption”? And perhaps more importantly, how, on a practical level, do we go about redeeming the sub-existential?

We might also say that the Ain Soph is the realm of the Godhead, of pure white light. He emanates Sophia who is the crystallisation of this white light—she is the prism through which the pure white light of the Godhead shines, and out of which the circle of qualities, analogous to the rainbow spectrum, is created. The interaction of these different “colors” brings about the forms and beings of the corporeal world. But one particular Quality in the Circle of Qualities wished to abrogate to himself supreme importance over the others—the Quality of Extension, or Quantity. This single Quality, if unchecked, will reduce or destroy all other Qualities in the cosmos until all that remains is Quantity alone. This is the realm of sub-nature, of technology. We can only remedy this by bringing Quantity back into the fullness (Pleroma) of the Circle of Qualities.

(The next part of the conversation took as a background a specific understanding of the nature of a Theodora-style visionary, a la Steiner’s Mystery Dramas. See here, in which it is insisted upon by Steiner that a Theodora-type individual ought to sacrifice their natural clairvoyance, and enter the rigorous realm of pure thinking in order to progress: http://sciencegroup.org.uk/old/wood_theodora_240114.pdf. The temptation is huge to simply retain the natural clairvoyance, which only leads to decadence. We relate Estelle’s entering Russian Orthodoxy, and the rigorous training in crafting Icons, and the apparent sacrifice/suppression of her clairvoyant capacities to this).

In light of our conversation about the realm in which Truth actually lives—not in the sub-existential, mathematical realm, but somewhere in the realm of pure Quality/Morality—shouldn’t the training a Theodora undergoes involve a thinking within a sphere higher than mere concept/math (as Steiner recommends)? Not just mainstream or academic knowledge. It ought to be a knowledge within an established Tradition, that is, a system of thought that has retained its relationship to the realm of Truth, that still has its inspiration and guidance coming from that realm, as opposed to the morally relativistic post-modern thought systems that lead in the end to nothing. This reminds us of the Letter-Meditation on the Sun. Whereas Steiner emphasized a training of thought through mathematics, Tomberg emphasizes that to truly engage the “gilded silver” and “silvered gold” of moral logic, one should engage in something like the writings of the Scholastics. Here is a rigorous training in thought that none-the-less contains the warmth and life of the Spiritual World. Thinking needs to unite itself with Truth. Gold and silver. Sense-free thinking a la Philosophy of Freedom is silver alone—it needs the Gold, the living presence of Truth. It needs a compass. And then it must become experiential, not merely thought—that is how it becomes incarnated into the corporeal/physical realm.

We’re brought again to the undifferentiated coin of the Magician vs the “stamped” coin of the King of Coins. This uniting of thinking with Truth is a process of taking the undifferentiated personality/consciousness and making it real and complete. This is exactly the issue that Steiner brings up with those who are naturally clairvoyant. In their clairvoyant state, they are full of an other-worldly level of wisdom and insight—but this doesn’t actually belong to them, it is another thinking and speaking through them. Whereas on the level of their day-to-day personality, there is often a great deal of trouble with grappling with the normal concerns of life. Although it is much less stimulating/exciting, what emerges from a natural clairvoyant who has sacrificed this clairvoyance for the rigor of thought is safer for both the speaker (the Theodora) and the audience. The Theodora personality establishes a solid ground of personality/individuality upon which to stand. This is much safer for the integrity of their soul. On the other hand, the audience is receiving something grounded in Experiential Truth, and not just Revelation. It is a more hygienic content to receive. 

– It’s interesting that the first exercise of the Arcana is the Magician. The Magician’s Coin as the Will aspect of the personality. Bring this will-aspect into the realm of “concentration without effort”—give the will the fluidity and uniformity of a ball, contained/held in hand. Make it undifferentiated, dissolve the ego. This is what most of us have to work toward, which comes naturally for the clairvoyant. BUT if we stop here, we stop short. We are the Magician without his necessary companions of High Priestess (Gnosis), Empress (Sacred Magic), and Emperor (Hermeticism). See page 43 in the Letter-Meditation on the High Priestess:  “…mysticism which has not given birth to gnosis, magic or Hermetic philosophy…must sooner or later degenerate into ‘intoxication.’” He call the mystic who stays only mystic a spiritual drunkard.

The Emperor expresses just the opposite gesture of the Magician—the stamp. Here we see the wand and coin united into the Scepter. The leap from fluidity and ecstatic potential to clear, imprinted, outward, public Symbol—under a Holy Sign, a mission and purpose clearly made objectively visible.

– The Magician is the movement we make before we strike. The High Priestess is what has been struck. Notice the wand is within her heart, “a sword shall pierce your heart.” It makes one think of Cain and Abel or Abraham and Isaac. The Mystic is meant to play the role of striking, the High Priestess is meant to play the role of sacrifice—a sacrifice of the arbitrary consciousness in order to accurately reflect the mystical experience.

Magician = Fire; High Priestess = Water; Empress = Air; Emperor = Earth

Cain = Fire; Abel = Water; Eve = Air; Adam = Earth

Abel is the one who is struck

The Magician and High Priestess are two polar extremes, neither of them are roles that one could take on exclusively for a lifetime. One would either end up a complete Fool (Magician) or a stoic/monastic (High Priestess). There must be a balance between the two, and something beyond them.

When one first reads Meditations on the Tarot, and sees that the Magician is the “Arcanum of Arcana,” one gets the impression that if there is one quality that you’re going to develop from this book, it’s the Magician. One could stop there hypothetically. But this is not the case! It is only the first of a Triad, completed or summarized by a fourth, and these 4 are a complete whole, they ideally operate as a unity, one organism. Yet it is a unity in which the transitions from one to the other are not clear just from seeing them as four external images—a spectrum of qualities that form a unity, like the Rainbow referred to at the start of the Letter-Meditation on the Star. 

It is interesting that the way Tomberg describes this spectrum (on page 466) has never rung completely true with Joel. Red does not pass imperceptibly into orange, nor orange into yellow, and certainly not yellow into green. There are leaps here, missing links—they very thing that Tomberg argues is only related to “construction” and not growth! No, there are leaps in the growth of an organism, as well as in the colors of the spectrum, just as much as in the construction of a building. But they are leaps in form, not in method—in the construction of a building it is built piecemeal (i.e. in leaps) to form a seamless whole:  leaps in method, not in form. 

It is exactly in the interstices—in the leaps between Magician and High Priestess, from one Arcanum to the next—that my consciousness and active inner participation comes into play. I need to bring this seemingly disjointed organism into a moving, living, flowing wholeness through the contribution of my inner activity. We provide what is invisible in between the images. Our soul lives in the space between that has no name, but we are none the less conscious of it as an inner activity.

Now we have before us two sets of four:

Which of these is the trunk, and which is the invisible sap? Are these four Court images exactly the “in between” of the first four Major Arcana? They are like photos and their negatives. Or a magic trick—I show you the Magician, and turn it around, snap my fingers, and when it turns back around it is the Knave.

Going back to Phillip’s characterization of the Court Cards from earlier (Knave as Mysticism, etc.). This is more accurate:

Knave = Mysticism yet Hermeticism. He is “hermeticizing,” bringing into objective conceptual reality a mystical experience. Spiritual Science.

Knight and Queen = Gnosis yet Sacred Magic. 

Knight = his deed of Sacred Magic is his silent beholding (gnosis) of the Coin. Paul in Damascus.

Queen = Gnosis that brings about creations. Her musing, her thinking, is an activity that brings about new life, almost incidentally.

In Younger Kyot, Flegetanis claims that the “Relic in the Heavens” (Constellation of the Cup) holds the Earth Mysteries, while the “Relic on Earth” (Grail Cup) holds the Heavenly Mysteries (page 31).

The Knight beholds the Relic in the Stars, experiencing the Earth Mysteries. The Queen forms the Relic on Earth through the Heavenly Mysteries. 

What, then is the King? If the Knave is Hermetic-Mysticism, is the King Mystical-Hermeticism? What does this entail? It is hard to describe:

He is what he is. He knows what he is, and he is what he knows. And what he knows is what he does. He is the ultimate accomplishment of the injunction, “Oh Man, Know Thou Thyself!” This true knowing can only occur when being, knowing, and doing are One. That is what the King has accomplished.

Flegetanis has reached this point. He has achieved what is only a far distant goal for young Kyot—and that goal fits in his pocket! It spurs him on to higher tasks. “Life enfolds” is the phrase that arises. But the King is not stuck or finished in this harmonious unity of being, knowing, doing. This self-knowledge only leads to higher levels of being, of knowing, of activity. The difference is that now, through total self-knowledge and individuation, the path is journeyed with confidence, certainty, ease, buoyancy. Perhaps only in comparison to a Kyot, a Knight! There might be some higher being than the King/Flegetanis that makes him look as fumbling as young Kyot.

What this is, this state that the King has achieved, is none other than Freedom. He has accomplished the goals of the Magician:  “Concentrate without effort. Turn work into Play. Make every yoke easy and burden light.” He has therefore achieved a higher level of Freedom. 

In Younger Kyot, Flegetanis is a large man, but surprisingly buoyant and stealthy—much more so than the soldier Kyot, who is trained in stealth. This is what the King would be like up and moving around, not on his throne.

And yet the King of Coins is very specific in what he’s enacting, he’s not showing the full range or a generalized image of what he is like in different activities. One very particular role is focused on, the one in which he says:  “You have something like this inside of you. Look for it. Don’t come any closer—or I’ll make it disappear; or disappear myself!”

– Flegetanis invites Kyot to stay in his grand tent. The image of Flegetanis on page 36, so reminiscent of the King of Coins somehow. Are there really any other Arcana that depict a man on a throne? We have the Empress and Justice showing women on thrones; and the Emperor leans but doesn’t sit upon a throne. Is the King our first male figure seated on a throne?

The act of sitting on the throne, and the tent of Flegetanis, seem to bring us back to the verse from Revelation:  …”the one sitting on the throne will spread a tabernacle over them. No longer will they hunger, nor any longer thirst, neither surely shall the sun beat down upon them, nor any scorching heat…” It is as though the many robes of the King of Coins could expand out and become the tabernacle, the shelter and protection for any who approach. He is the tabernacle. We can think of the intimidating, almost threatening Father God who nonetheless creates the security and confidence that one needs in order to rise, and bear that which one needs to bear. The Angel that appears to the women in Matthew 28:  after making the guards appear as though they are dead, he tells the women, “Fear not!” Here is the paradoxical effect of the King in one powerful picture.

Perhaps the only other man sitting on a throne is the Pope? There is certainly a resonance here, both old, bearded Father figures. The King is the 14th Coin Arcanum—14 = 5, and the Pope is the 5th Arcanum.

One begins to get the impression that the Major Arcana represent the Sacred, while the Minors show the profane equivalent. 

The Majors give you what you need to have in order to conform to Truth/Tradition. The Minors show what we need to begin to enact out of our own initiative and effort. 

The Minors are so much more like grades, stages. Yet each one is self-contained. Whereas with the Majors, for example the first four, we have four separate qualities that can’t stand on their own; they need to integrate into a wholeness in order to operate effectively. Yet with the Minors, one could reach the “grade” of the Knave and stay there. There is nothing out of balance about it. Then one could move on to the grade of “Knight” and remain there, or integrate it into the practice of Knave. The Knave is the easiest grade to attain, however—and also the natural starting place. To work one’s way up to the grade of King, though, is not a guarantee for most.

– Both the King and the Pope are opening up a portal to another realm, this blue realm of the Night.  “Let God Arise…”

– Elwyn’s class play this week was Joseph and the coat of many colors. This image of the King of Coins seems to show the whole tale. His robe is like Joseph’s coat. With Joseph we have the proper transition of a “Theodora”: he transitions from being a “dreamer” (clairvoyant) to becoming an “interpreter of dreams,” an advisor—a Master, a King, a Mage. When his brothers meet him again, they don’t recognize him, and he smuggles their own money back into their feed backs in order to mess with them. This is like an image of that moment, Kingly Joseph on the throne, accusing with the Coin. 

The story of Joseph also reminds us of this “trans-corporeal” realm of the rainbow, of intersecting pure Qualities. See page 17, where Flegetanis speaks of the black night sky as a veil which hides a rainbow hue. 

– Going back to the Majors as components of a larger whole vs the Minors as grades composed of different components. The Pope (Major) seems to be teaching us to perceive the waters above and the waters below, how to recognize them, whereas the King (Minor) is showing us the space in between—the space where the Coin is held in the image of the King.

This “in-between” space is the Hermetic Zone that Tomberg speaks of (actually he calls it the “sanctuary of the everlasting zones” on page 262-64 of the Letter-Meditation on the Wheel of Fortune). The message of the King is:  “The Hermetic Zone is within you. It is this invisible in-between place, a realm of formation.”

– This reorients something for Phillip. He constantly feels he is in limbo. Wasting time, not in touch with the spiritual reality he feels during Tarot Conversations. But he can come back to the Conversations and be reminded—“oh yeah, this is the most important and motivating thing in my life.” But it never seems to stick or sustain its momentum. But to realize that the Hermetic Zone is always there, that it exists invisibly, in the background all the time, is a reassuring thought. 

Phillip has a dogged need to recognize the true form of something, of processes, to bring it into true and accurate reflection qualitatively. It can be like the evolution of the animal kingdom, specializing, going down a blind alley, following the thread to its end persistently. But to know that the Hermetic Zone exists behind every form, that it exists all the time—this is like the zone of general development in all directions, avoiding the blind-alley of specialization. These are 2 polar opposite realms of inner experience. Aren’t they complementary though? Can’t they exist side by side?

Joel’s conversation with Jarrod Fowler, potential contributor to Star Wisdom and biodynamic researcher. They immediately connected in that they both perceive the world Hermetically, i.e. synchronistically, i.e. archetypally. They discussed the fact that spiritual science in practice can never really be scientific, because a good part of it has to do with the tran-subjective, intuitive insights of the inner forum. However, when we can wed this intuitive realm (the Hermetic Zone) to precise and accurate perception (the “zone of specialization” or science), then we achieve what spiritual science is meant to be. Generally, these two states of soul are at odds, but if they can be trained to work in concert they become something new and powerful. It is especially hard to notice, let alone train, the “Hermetic Zone” of intuitive certainty. 

It is fascinating that this time around, we barely looked at the King of Coins, especially in comparison to last week. Rather, we were drawn to the “Hermetic Zone,” observing something that was unfolding inwardly as a response/completion of his visible representation.

We finished with the fourth stanza of the Foundation Stone Meditation in eurythmy.