Will and Urge

WILL AND URGE

The text of a talk given at Parklands by Eugene Halliday, Ishval Audio 91

Track 1

I have had a request to talk about the will, as it is a very, very difficult subject matter and a lot of people confuse an impulsive, reactive behaviour with the willed action, and it is a very difficult subject. So we will have to take it very carefully to make quite sure that we do not get hold of the idea that anything that we do without consideration is an act of will. Without consideration impulsive acts can occur as we have already inbuilt reactivity in our bodies from our ancestors. We have instinctive reactions which are not willed, they are reactions to external stimuli which have been fixated in the ancestral protoplasm and they are still functional in us until we learn how to distinguish between a reaction to a stimulus from outside and an inner act of initiative will.

A lady at the back there wants to sit down, or else she might get frozen, like Lot’s wife.

Now we will have to redefine will very carefully and we use the phonetic base for this purpose and we will take the letter I as the dot I will draw you a dot in case…

Will you put the top on this for me? Take the top off this thing…

You see, we can’t even draw a dot without assistance so we are going to retire to this that the existential finite material being cannot actually do anything whatever without help. I will now put the dot approximately in the middle. There it is, is that visible? Do I have to crane my neck round to see it?

No? I believe you, you can see it? Good

Yes.

Would you like it bigger?

No.

Good, well actually that dot is the location which, to be quite accurate, should have, like Euclid’s point, no dimension of a spatial order. It should not be measurable at all, because if it is measurable, which this particular dot, being made of ink, is, if it measurable, it is in the material world of inertia. But the thing that it represents is exactly the opposite of inertia, namely initiative. Now initiative can locate itself anywhere but it has not got a material, finite locus.

So here we have a visible dot, representing an invisible point of initiative. Now that initiative point is a precipitate of the Infinite Field; the Infinite Field, prior to anything whatever is the cause of the appearance of the initiative. In the same way, in the symbology of the hand, the palm is the source of the outgrowth of the thumb and the thumb represents the initiative. The thumb grows out of the palm and represents initiative growing out of that which is prior to initiative. The initiative is the point of beginning.

Now I will have to despoil this diagram of the dot a little bit because I want to explain, because when it became what it is, a point of initiation, a point precipitated by Infinity. Infinity represents Sentient Power utterly unconditioned but which, by its own self-precipitation, makes the first condition of formal existence. The first condition of form is a point. All bodies are made of points of power, points of energy, points of force, and complex gatherings together of such points constitute what we call bodies. Our own physical body is a highly complex occasion of a self-positing field making points of function throughout itself. But the fundamental is one initiating point, the first self-precipitated point of Infinity.

Now you know that it has been said that victory over error, over sin, over guilt, over crime, the victory was won before the foundation of the world. That means to say in the Infinite Sentient Power Field the authority for everything that is going to happen is in that Field and when it posits a point, it does not lose control of that point The Field precipitates the point and the point precipitated is the Field, there, self-posited. Now that word initiative we find in the simple expression initio, ‘I begin,’ a Latin formula. I am going to put the other letters there. That particular point there is the point that begins to say ‘i’, and then immediately negates itself, that is ‘in.’ Now the letter N means continuity of motion. The point initiated starts a motion; the motion immediately following the point of initiation is an inertia. It is something that has arisen only because the initiating point posited itself. So the IN, (in itiative) the point-motion there is already a duality. That the motion symbolised by the N is negating the positive initiative of the point that started the motion. This is quite a tricky concept; prior to the initiation there is an Infinite, Sentient, Power Field, which is called Spirit; and it is called God as to the effective cause of the Universe of manifestation. It is an infinite, that is, unlimited field of Sentient Power that has posited a point within it. It could have posited that point anywhere whatever, it would not matter where, but the first point posited is the point of divine initiation of the cosmic process of creation. So when we see ‘in’, I will put a little vertical under that dot now, that vertical is really not the letter I; really the dot is the letter I. I know particularly Greek grammar that says the contrary to this and says, “How foolish are non-Greek thinkers who put a dot on the I and they then write our little vertical stroke and say that is the Greek and say that is the Greek I and the dot on it is unnecessary.” Now, in fact, the reverse is the truth; the dot is first and the line was put under it so that you could recognise where the dot is, because on a piece of crude paper manufactured primitively, there could be impurities in the paper, little dots, even little deposits, of Mr Bellamy’s caterpillar donk might fall on the papyrus and you might misread that as a dot and ruin the manuscript. So to make sure that you did not misinterpret, under each little dot there was placed a directive line pointing and saying, “This is a dot,” this is a DOT, this is a dot a divisive zone of crucifixion.

Track 2

I’ll draw the divisive zone of crucifixion on there. There is the zone because it is circumscribed; there is the activity, the vertical, and there is the passive is the horizontal. This is called the symbol of symbols, the supreme symbol, because the circle denotes a zone of consideration, the vertical denotes the activity and the power effectual is there, and the passive is the horizontal, denotes the fact that when power moves, it imposes on itself and is the sufferer of its own precipitation. That is already a very highly complex symbol.

I want you to mentally transfer this super symbol of the cross in the circle, into the dot with which we started, condense it, if you like you can have a little indicator pointing; all the symbolism is gone into that little dot. So, when you see the dot, you must notice that the word dot has three letters in it and it signifies a divided zone of crucifixion, so the dot is already not a simple unity, it is trine, it is a trinity, it is a power, it is divisive, it is zoning and it is self-crucifying. It fixates its own self power with its own self-precipitative act, and we, in fact, do this every day, when we think, we choose a thought, and then act on the basis of that thought. We choose a thought, that is a form, we identify with it, and we then use it is a basis of action, and if the thought is incorrect, the action is going to fail. So when we look at this word in, in signifies a dot which is essentially movement. It is not a thing in itself, of itself, it is a motion of the Infinite Sentient Power.

So the simple little word, apparently simple word, in, is not so simple. Remember the word simple means complex. Sim means seed and the PLE at the end means folded, so the word simple means ‘seed-folded’. Folded into the seed is the total tree. Folded into the acorn is the oak tree, mysteriously. The oak tree, invisible is in the acorn. All it needs is a drink of water and some warmth from the sun and it will become an oak tree. The oak tree is already there in the field waiting to draw through its specificated point, the acorn, drawing from the field of infinity and producing a visible tree through a very minute seed.

Now, IN, and that is going to be reflexive, in-it, now the ‘it’ part there refers to the in, and the in, as init, the cross in the circle symbology, posited in that point. So when we say “init,” we are mentally grasping a point, and that point which we grasp, is three-fold and necessarily and for all beings, that includes us, we are beings, for all beings, every point of initiation, every idea we posit, every so-called will we set into operation, every emotive judgement we make we impose on ourselves. Very often, greediness which means leaking, tries to posit things beyond its own grasp, and then sets in motion a negating process, the N, which will prove the impossibility of succeeding in that area. In it, init, a point posited by infinity negates infinity and thereby negates its own freedom, its own grace, in the act of self-positing. And when we see the ‘it’ part in these apparently complex words it is really a series of words tied together and said rapidly. So the ‘it’ is another way of saying the ‘in’ but now stressing, through the T, the crucifixion. That letter T is this cross, taken out of its cosmic context and posited by an act of intellection of ours, in the primordial point with which we started to do the diagram.

Track 3

Now, following this self-crucifixion, you will observe that as egoic beings, that is as self determinant or believed self-determinant beings, the tendency is, if you take up any position whatever, that is a point, a point of view, a point of bliss, a point of differential divisive issuance, that when you take up that point, if anybody comes along and contradicts you, your first thing is not to accept the contradiction not to let go of what you have posited, but to affirm it. Now that affirming of it is “I” zone, (O). Now this IO is a short form of the word Jehovah, Io means God. When you say, “Iopan,” I am all nature, the god of nature, pan, nature, all positive actual motion, all P, positive, actual motion, that is pan, very often translated as nature. Io, which is ‘The Great,’ apart from being Italian for ‘I,’ myself, Iopan! Exclamation mark, I am all there is. In the great Pannic rites, pre-Christian, the great shout of jubilation occurred in the initiations when a person was informed and could grasp truly, “I am all there is.” I see a lot of people and I know that those people are in my consciousness.” You look around and see everybody else, everyone you see, are in your consciousness, of your consciousness. You are seeing your own content apparently extro-jected, thrown outwards from the centre, the original point and displayed around you peripherally as other contents of your consciousness. And then when you realise that there is a great shout of jubilation in that great ritual, pre-Christian among the Greeks, “Iopan.” I am everything. If everybody in the world contradicted you, you would shout back to them, “Iopan,” I am all things. You who shout against me are only myself, self-projected to contradict me to make me conscious that I am me, where “me” means substantial light. The letter E, our letter E, can be found in Hebrew manuscripts, a long time ago, written like this, . That is simply the letter E, amongst the other Hebrew letters, of which we have today, twenty two survivors, and amongst them is written this form for the letter E and it means three-fold life, I think, I feel, I will. And that think and feel and will has been posited in that point. Every point that we posit in our consciousness is three-fold. It is a thought point, that means form; it is a felt point, sentient power in aesthetic, that is feeling evaluation; it is a will point posited. It is a think, feel, will trine. So you can imagine the great jubilation when they were engaged, funnily enough, particularly at Easter, when the sun arose and the moon co-incided with it, that meant the will arose, and the mind coincided with it, there was total congruence of will and intelligence together, and at that moment of self-realisation, can you imagine, thousands of people gathered together in a tremendous festival of Easter. That Easter, that Oestra, that point of arising of this awareness and a terrific cry of jubilation “Iopan,” each one, each point saying, “I am all,” and knowing that all the point are saying, “I am all” you have the total justification of self and the total refutation of finite egotism in one cry. That is the Dionysian cry which acts against the empirical, intellectual, Apollonian restraint. Nieztsche made much of the Apollonian-Dionysian opposition where Apollo was used to represent civil order and the Dionysian spirit represented the free energy that refuses to be dictated to.

Track 4

I saw on a newsreel yesterday, a lot of policemen, about a thousand of them controlling some picketers, and there were mounted police there and the strikers were actually, in power terms, outnumbered. Now the police, whether on foot or mounted and guarded, they represented the Apollonian spirit of civil order. The hungry, the underpaid, the ambitious, the instinct of the people who had not that power represented the Dionysian, revolutionary spirit. Now both of these have to be in balance. If you kill one or the other, the world ceases. If you kill the order principle there is no civilisation; if you kill the Dionysian rebellious spirit, there is no energy to do the work. If the civilian authorities gain total control civilisation will be reduced to a mere mechanism; if the revolutionary Dionysian spirit broke out of all control, there would be total chaos, which you have seen in the last year, on the various occasions, in different cities, where ordinary citizens, apparently, for some reason, go bezerk, break all the shop windows, steal all the goods, smash the water pipes, ruin the possibilities of safe travel through roads, vandalism, violence increases, if all the world were deprived of order totally there would be chaos, there would be the state prior to creation.