by Eugene Halliday | audio file and transcript available


Precis of a talk given by Eugene Halliday in Liverpool

Eugene starts by defining: A is for ‘Absolute’. A thing is absolute when it is pure and there is nothing alien with it. Only the Ultimate source of all things, alone is truly Absolute. He uses the paper to demonstrate: The paper remains itself whether it is waving, folding, creasing, twisting, etc. No matter what is done with the paper it stays what it is. Similarly, the Absolute “is remaining exactly what It is from all eternity.” “No matter what happens in the way of actualisation of power, power remains essentially itself.” If all the forms ever created were to be “washed away,” the cause of those forms would remain.

‘Being’ is the progressive form of the verb ‘to be’ and means closed. It implies a boundary and so B is a closure and therefore finite. A is Infinite; B is finite. Whenever we talk about ‘being’ we are talking about closure; when we talk about ‘non-being’, we are talking about the Absolute.

The Absolute, Infinite has both aspects of Sentience and Power. This must be so, since if they are not aspects prior to being, then there is no point afterwards where they can be introduced. ‘Power’ = ‘Force’ = ‘Cause’ =‘Universe of Forms’. Power behaving produces forms, but the forms produced would never be known to us unless there was sentiency in the power. If we did not have sentiency in our bodies, in the power which has modalised as ‘bodies’, we would not know that we were such bodies. If sentience were not in the Absolute “in the first place, there is no point at which we can introduce it into a materialistic, evolutionary analysis.” If we define each particle as ‘non-sentient’, then a billion of them does not result in sentience. Likewise, if we arrange them into any number of complicated patterns, we still have non-sentience. Therefore, sentience must have been in the Absolute prior to creation.

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Egotism is a bad thing, and we can see why, because it is identification with a finite zone and therefore excludes the infinite resources of Infinite Power. The Freudian definition of the ‘ego-complex’ is simply a group of ideas derived from education and recorded in our brain. These ideas give the sense of a separate individual. As separate individuals, we are closed in and have closed out the Infinite, Sentient Power of the Absolute. “All religion has to do with a method of wiping out ‘B’ and reasserting ‘A’.” From A to B there is a ‘Fall’, from the Absolute into the relative, from the Infinite to the finite. A ‘fall’ is the same as ‘pall’, a covering, which gives the appearance of a finite; hiding the Spirit within.

An act can be ‘pure’ or ‘impure’. The act of walking can be a means of getting from one place to another and this would be an ‘impure’ act, because it is a means to an end. Walking for its own sake would be ‘pure’, as in Zen meditation. The identification is with the walking, and the psyche is doing the walking with it, rather then trying to get somewhere. ‘Absolute action’ such as this is referred to in Zen philosophy as ‘immediacy’. “It is not mediated because you have no other reason to do it; you simply do it. It is not a mechanical reaction to an external stimulus.”

Time is eternity expressing itself in a ‘here/now’, “and this ‘now’ is moving.” The Absolute cannot be static. The concept of static is derived from finite forces in opposition; they are blocking each other’s activity, tied down, locked-up. The Absolute is absolutely dynamic. “It is power and It is pure motion,” and that motion is all there is, “and therefore whatever appears in the time-process, serially, can only be aspects of eternality viewed from within it through closed zones; the closure of these zones being a function of the movement of the Absolute.” An infinity of such zones are continuously activated, but if we identify with any one of them, and then make an observation to another one, it will always give rise to the idea of serial presentation. We only experience the temporal, serial world by identifying as being within a finite, closed system. So if we do not identify with our gross, physical body our sense of time disappears. e.g. when we go to sleep our awareness of time lapses. If we wake up suddenly in the night, we do not know what time it is. “There is no sense of time unless you identify with a given, physical, observation point.”

“Inside each individual there is a centre of absolute validity because, each individual appearing in the time-process, is only a super-stress on an eternal, individuating form.” Eternity is appearing at any moment of time “in a peculiarly individuated way.” When we look at the letter B we see that the boundary of it can only be a super-stress. It cannot be valid in itself. It does not separate this finite, closed zone from other zones. We cannot remove it and leave a hole where it was; that is impossible. The finite zone is simply a function of the eternal. If we put A and B together, we have AB, meaning ‘Father’, the name of the God who has created everything. A, the Absolute, non-being, has created, inside Itself, B, a being. The purpose of breaking identification with the zone of individuation is not to eliminate it, “but to eliminate slavery to it.” When we go to sleep at night, we break identification with our body and when we wake up in the morning, we re-identify with it. In everyday life, this making and breaking of identification with the body is “mechanical and not under the control of the resident intelligence in that body, but it is possible for us to identify with the body and then let go of that identification.” We can come to see that, even though we are in the time-process, we are still an eternal being with a super-stress placed on ourself by our own will to identify. The being is always within the non-being. “In Him we live, move and have our being.” Every finite thing whatever is inside God, and God is inside nothing. The concept inside/outside cannot apply to the Absolute – because It is Infinite.

The letter ‘C’ means ‘closure’. In Hebrew, the letter for closure is ‘G’, gamma, and signifies the complete blocking of that zone. A is for the Absolute, B is a circle, a zone of finite being, and if we shade the circle we can call it ‘gamma’. To ‘gamma-up’ is to ‘block-up’. The hard G and the M means “to lock up the substance and press it together very hard.” There is now A for the Absolute, B for the binding process, “and G for the solidification of that which is bound.” This means we have an Absolute world, an idea world, and a gross, material world. The physical body is the G and around it there is a zone of form, idea, which is circumscribed but not ‘gamma’d-up’. This level of form is our idea level, and though separate from other forms, it can interpenetrate with them in a way that the gross body cannot. We can exchange ideas and fuse them together with ideas from other beings. We have a gross, material body, an individual form which has precipitated that body, and around it, the Absolute, bringing that individual form to exist.

Gross body, subtle or idea body, causal body. When we are awake and focused on the material body we are asleep to everything beyond it. “Those beings who are walking around in the material world believing they are awake in the material world are really asleep.” “And what for them constitutes a dream and deep sleep are really modes of serial presentation in the dream process, and simultaneous awareness, at the causal level, of all that appears in the time-process, in the gross world, as separated serially.” We have a causal body, precipitating a form body, a body of ideas, and then a gross body, all within the Absolute, represented by the paper.

We can imagine a gross, material particle, a small one, like an electron, or the biggest one we can conceive, the whole of the universe, as seen through the most powerful telescope, and all the matter that we can see would be a great sphere which, viewed from far enough away, would look like a single point. And round it there would be seen a field with a limiting factor round it, and this would correspond with the subtle form of it, and therefore the cosmic logos, and then beyond this is the Infinite, the Absolute Itself. In other words, the macrocosm of the Universe and the microcosm of our bodies are made in the same way.

He then suggests a yoga exercise: We start by observing the gross body, feel the mass inertia of it, its solidity, opaqueness, its ignorance. Then meditate on the space around it, which has precipitated this gross body. Staying centred, we move out from it and discover the sphere of ideas, and then leap out of this – and it can only be done by a leap – into the Absolute.

“Now this Absolute is the causal level of our being and is our own will. When we become aware of this in the exercise, starting in the gross body then going into the idea body, and then going beyond the idea body simply to feel that one is a being/power initiating these two spheres within itself – this confers what we call ‘initiative’, that is, freedom from reactivity. The power to stand perfectly still, and then, without waiting for a stimulus to come, starting a process immediately.” “And in this immediate start from nothing, breathing a pure, or Absolute act…”

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