Hanbledzoin and the Spirit Vessel

The ‘Spirit world’, as related to the ‘Kesdjanian world’, is present around us all the time, being active in our general functioning. The present condition of man, in regard to his consciousness, appears to be one in which the ‘Spirit world’ has been ‘interior-ized’. This has led to a ‘submergence’ of such a ‘spirit world’ into functioning. This submergence then reflects in the general subjective experience, where such a ‘spirit world’ appears to be absent from perception and experience.

The ‘Spirit world’ is then pushed ‘behind’ the operative ‘screen’ of the general consciousness, the attention of the consciousness becomes focused only upon one level and form of functioning. The ‘Spirit world’ is then pushed into the ‘subconscious’, in terms of it being outside of the general conscious experience and awareness, being ‘subliminal’ to it etc. This means that the form of attention, present in the given consciousness, has to change in order to be able to register the ‘Spirit world’. The shift in the form of attention reflects a change in the form of ‘perception’ and experience of the given consciousness.

The development of this new form of ‘perception’ and experience relates to the development of the given ‘organs’ of perception and reason. This can also be expressed as the development of new forms of perception and reason, new ‘organs’ of perception and reason. This process of development can also be expressed in terms of a kind of ‘synesthesia’, which is to say that the current systems of perception and reason, which exist and operate in a ‘separatised’ form, come to be united in a new form of operation, giving a new form of perception and experience. This is partly why there can be problems when attempting to communicate and describe the resulting form of perception and experience that is connected to the ‘Spirit world’.

The higher form of synthesis and unity, that is present in the perception and experience of the ‘Spirit world’, cannot be accurately translated or expressed in the terms of the general separatised form of experience. It is the given form of separation and distinction, between the different experiential means and systems, that provides the basis for the operation of the given reason and conception. The given ‘separatised’ form of experience determines the potential conceptual capacity, as it provides the structures and categories to this conceptual experience. The higher form of unity present in the ‘Spirit world’ cannot be pictured by the lower separatised form of conception and experience.

The very distinctions, which enable the given consciousness to have an articulate experience of a ‘world’ and ‘self’, are not present in the higher form of experience. The separatised form of experience, of the given consciousness, provides it with a necessary ‘structure’ and ‘foundation’ in order to have some sense of coherent experience. Lacking this structure and foundation, the given consciousness cannot maintain itself, and hence higher levels of experience are removed from the general consciousness. This also means that experiences of connection with a higher mode of perception and reason can involve a disturbance and disorientation to the given consciousness. This is because a new means or principle of unity is yet to be established.

A new principle of unity means a new category of experience, a new meaning to unity and multiplicity, a new means whereby experience is made coherent, a new form of relation to experience itself, a new form of ‘intelligibility’. This is also expressed in terms of the establishment of a new, higher ‘Law’ that corresponds to living in a ‘higher world’. In order to live in a higher world, or for such a world to become really meaningful for us, the Law of that world has to become manifest and actualised inside of ourselves. A change of Law means a change in the central ‘axis’ through which the given experience is constructed and maintained. The central axis of experience concerns the operative form of relation between unity and multiplicity, one and many, self and other etc. This is also reflected in the form of operative relation between the different experiential systems themselves. To really enter a new world, and be a real member of such a world, requires a revolution in the operative form of ‘logic’ and conception.

This can be seen as acquiring a new kind of ‘language’, a new form of meaning. A language has a form of logic and conception embedded in it, and thus to really acquire a new language involves a change in the form of logic and reason. To be able to speak a really new or different language, which has its own form of logic, requires a real ‘change of mind’. This is to say that to speak a new language requires to think new thoughts, and this means that a new form or mode of ‘mind’ is active. A new mode of mind means a new form of ‘thinking’, rather than simply having ‘different thoughts’. A new form of thinking means that there is a new kind of ‘mind’. Here, ‘mind’ refers to the total experience itself rather than one aspect or system of experience. ‘Mind’ refers to the way in which experience is given structure and coherence, its basic form of ‘intelligibility’.

Establishment in higher worlds has long been pictured as involving a ‘change of mind’, however, this has often come to mean simply a change of ‘opinion’ in relation to some topic, as expressed in a change of attitude and behaviour towards something. This is quite different to a transformation of the given ‘mind’ itself, a transformation of the nature of ‘mind’ itself, rather than simply a change of content to the given form of ‘mind’.

Speaking of the ‘Spirit world’ can be troublesome due to the acquired associations. Speaking of such a world can appear as useless, because it can appear to be talking of something quite removed from our given experience. Talk of ‘spirit beings’ which populate such a ‘spirit world’ can appear nonsensical simply because this appears as something absent from the general experience. Instead of such ‘beings’ and world being removed from our experience, being ‘elsewhere’, they may be considered as present in the given experience, only requiring a shift in understanding and conception. What determines whether something is experienced as a ‘thing’ or as a ‘being’ may be a fine line concerning the operative form of perception and conception.

In the Work, there is the requirement for a being to use their own living substance in order to bring their ‘inner world’ to life. The inner world has to be made living through a being’s own creative action. The ‘Spirit world’ is often depicted as requiring ‘blood sacrifice’, and in terms of an individual’s own access to the ‘Spirit world’, we can see this ‘blood sacrifice’ as representing the use of a being’s own ‘life force’ in order to ‘blow life’ into their inner world.

In the terms of the Work, this living substance is expressed in relation to ‘Hanbledzoin’, the ‘blood of the spirit’. This ‘spirit blood’ is also expressed as the blood of the Kesdjan body. This ‘blood’ is present in every man, present in different degrees of vivifyingness and coherence. This substance is at work in his common functioning, but particular expressions of it can be found in the activity of dream and imagination.

In the Work analogy, of Man as a horse, cart and driver, ‘Hanbledzoin’ is expressed as the ‘reins’ or means of connection and communication between the ‘mind’ and ‘feelings’. It is also involved in the intentional contact between ‘thought’ and ‘feeling’. The use of ‘Hanbledzoin’ may be seen in a form of ‘synthesis’ and operative unification of ‘thought’ and ‘feeling’. Thought and feeling are transformed into a singular ‘organ’ of experience, which may be used more intentionally and creatively.

In being involved in imagination and dream, ‘Hanbledzoin’ may be seen as involved in the creation of an experiential world that is experienced as ‘real’. Something is required in order for imagination and dream to be experienced as ‘real’, a creative substance is required in order for an ‘inner world’ to be created. This substance bridges the gap between ‘simulation’ and ‘reality’, ‘living’ and ‘artificial’. When this substance comes under control of the ‘I’, there is the ability to exercise individual creativity in a way that can yield ‘objective’ learning. The substance can be used to create an intentional inner experience, which experience can be used as a means to learning.

The development of the use of this substance is related to the development of the Kesdjan body; this being a vessel for higher experience and reason. This body gives a functional competence in the ‘Astral realm’; which realm is also connected to that of dream and imagination. This functional competence corresponds to the ableness to direct and navigate the ‘dream world’, which world is equally present and active in thinking and imagination etc. In gaining this functional competence relative to the inner world, there is then the ability to ‘disengage’ with the realm of the ‘senses’ in an intentional way. In general dream and imagination, there is a form of ‘dislocation’ from the ‘senses’ and ‘physical body’. This ability comes under a greater intentional control and use.

To be able to persist coherently ‘outside’ of the realm of the ‘senses’ requires a suitable coherence to the substance of ‘mind’ and to the substance which links such ‘mind’ with the ‘physical body’. A principle and means of ‘anchoring’ is required to be established, so that the ‘mental’ and ‘physical’ worlds can be navigated effectively. This means of ‘anchoring’ needs to be other than the general means, which revolves around the unintentional activity of the physical organism and mind, as stimulated by the general external and internal flux and shocks etc. The general condition is one in which Man is reliant upon the automatic working of his mind and organism in order to give coherence to his experience. Such automatic activity determines how he can ‘leave’ and ‘return’ to the general state, as expressed in dreams and imagination for example. Man’s ability to intentionally create experience, and intentionally navigate the different experiential worlds, is stifled.

The general kind of thought, imagination, and dream are partial expressions of Man’s true individual creative potential. Man’s triadic nature gives him the potential to create his own real inner world, the potential to create real experiences which he may undergo and subject himself to in the spirit of evolution and self-knowledge.