Spirit Quest Guides: Plato and Manly P. Hall
Presented on: Thursday, March 19, 1981
Presented by: Roger Weir
The King and the Queen in the Quest
Presentation 11 of 12
Spirit Quest Guides: Plato and Manly P. Hall
Presented by Roger Weir
Thursday, March 19, 1981
Transcript:
I guess it's because of what stage of the evening one gets to **inaudible word or two**. My **inaudible word** years and years and years of weirdness. I expect trying to learn about education and it's in my every **inaudible few words**. I thought I knew **inaudible few words** Go back and learn more. Finally, I discovered what education is and how to teach. What learning is and how to be a student. And was appalled at how little of it actually happens in **inaudible word or two**. It's absolutely astounding. How far we go with so little learning. **inaudible word** efficient **inaudible few words**. It just **inaudible few words**
We live our entire lives happily in decency and honor and courage. And from time to time there are thinkers....can you bring that up here and put it behind the bust of Plato? I didn't have a bust **inaudible several words**.
You want this right here?
Yes. Yes. Let's have that there too. Yeah. Next we need to display this.
Is that the **inaudible word or two**
Yeah. I think. I think it is. We are going to **inaudible few words** You don't have a tie on anyway. And this is not to insult you. I usually wear ties **inaudible word**.
Occasionally there come along teachers, educators like Mr. Hall or like Plato, who in long useful lives manage finally to set up a system, or an institution, or a platform on which **inaudible few words**. This is very usual current. And we're very fortunate to have in our time an example here before us in this institution here. Very much like Plato's Academy. About the only thing missing are the gardens in which one could walk. To have the **inaudible several words**. And I've often thought of this wonderful place on the hill, on the top of this hill, there is a convent. So, I would **inaudible few words**. And I keep seeing in my mind's eye that the P.R.S. will eventually have one and have those gardens **inaudible few words**. Because this model, this one is a somewhat incased wedge mode of education. The lecture at the podium and the student simply sits, arranged as an audience in a theatre in the Victorian **inaudible word** model. And it has some virtues, not many.
But the drawback is that it is like a single two-dimensional plain. And it does not become mobile in spiritual consciousness without little flashes of irony or dramatics or insight. Or, as we will see tonight in Plato, compassion. This particular chakra, which we've talked about from time to time. The Anahata chakra from which there is feeling and heartfulness and loving kindness. This is the, this is the opening, the key to which spiritualism finally has its unfold. Which is why one of the basic components of Plato was the **inaudible word**. That until we have companionability, the something even beyond **inaudible word**. Something of sharing together in a casual way so that we can move together as conscious and conscientious beings. It is only then and that rapport and repartee that we may begin to observe forms intelligence. Which live in time **inaudible word** the general appearances.
Just as if I begin trying to move in some sort of order, it does not matter which way I might move. Or what I might style as an ordering. As I move through life more and more any kinds of orders, any kinds of situations that I seek to develop within myself, no matter what it is continue the state of chaos. And it is no particular direction, no matter how beautiful justifications are, that lead out. But it's rather the taking away, the implement as it were, which continues to add to the chaos. And being able to literally metaphorically remove the chalk from the blackboard, remove the noose from the mind, to the plain of complication. So that one can see for the first time that the realm in which we were striving is a horizon of appearance which does not admit of the dimensions of resolution. And so, we have to go to another dimensionality, if I can use that term. We have to enlarge the realm in which we have our being. We say from that plain that we must transcend. But the fact of the matter is that we must literally unfold to our true status, our true dimension. And that you can see, that is long if we were frozen on the plain of appearance. Those two dimensions of appearance. There was no possibility of resolution.
But to come to this realization, this metanoia as the Greeks called it, is only half of the movement. That is the movement away from the chaos to the cosmos. The second part of the movement is to go back to that plain of appearance and begin to stylize a shape of life for oneself. This movement away from appearance to intelligibility to order and back to life with the message of order, with the proportions of reality, to confirm shapes again on appearance, is the balance. It was the balance in Plato. It is the balance in Mr. Hall's work also.
So that unlike the more familiar mastic traditions, which seek almost within a single line of measurement to exclude the world. To extract us from that world either way, exclude us or distract us from it, leading away. It is again something complete. we must return back to this.
This in word and I'll put this word up. I had mentioned it before. I-dae....Idaea. Idaea is education. But not simply education to shape data or information but to find the ethical intelligence ordering and to carry that ordering exactly into your life and use it. Reshape life. So that that entire process is what we're after. and it is of course an ideal. And if you have examined the aim for the Philosophic Resource Society that you will see Mr. Hall's wonderful statement, "To enrich our knowledge by intensive study of the teachings of the world's great scholars. And a spiritual leader that we may gain insight to mans' heritage of wisdom." But he also takes **inaudible word** care to say if this is the **inaudible word** approach to carry back and better our lives. That in fact we're, we are after something which is very important, and which wish to return to us to reality.
There is, of course several ways to approach Plato in this manner. I think that the two most outstanding studies in our time. One by Werner Jaeger, three volumes called Paideia: The Ideals of Greek Culture. And you can examine this later. And again, three volumes by Paul Friedlander on Plato and his dialogues published **inaudible word or two** in a series. These are **inaudible word** works. And I think I show you some data from this later on.
But for our concern the important conclusion that seems to reassert itself again and again, is that what we're involved with here is not simply learning to extricate ourselves individually from chaos. And perhaps not even simply to find an ordering for ourselves and to come back and lead, let's use the word decent life, within the horizon of what we would call natural living reality but to go further. To expend by influence and emanation, emanation from the individual who has achieved this. To extend this from the individuals to society and its structures. So that eventually we have shading of the stage or the polis city or the C.D. **inaudible word** of civilization.
Both Plato and Mr. Hall are conscientious throughout their work to encourage individuals who are on the path, who work closely, **inaudible word or two**. To hold in their purpose, like a guiding star, the ideal that we are simply not going after self-aggrandizement no matter what the scale. But rather we are at a different sort of a process when we come back with our wisdom. We came back to reshape and to help the society or the city or civilization and in which we find ourselves. And this of course raises all kinds of issues which never came up before. But the issues, Mr. Hall and Plato both agree, are simple in a sense that they are like paralleling arcs. They are similar to the problems that be face initially. And so that the individual problems find their reflection on differing levels of organization. city, state, the larger civilization. The history of all civilization. the world as we know it. So that we find ourselves the position of having to learn again in a larger proportion again and again and again, the soundness of those processes which we found affected as individuals. And to apply them increasingly in larger human structures.
Actually, the first level from the individual is the family. And the family is always considered to be the **inaudible word** of spiritual development. Not simply for the good virtues which everyone can delineate in a careful moment but the fact that that is the first step away from the individual at a self-saying cosmos to the structure in which they are at the most, even comprehensively to themselves. But apart from **inaudible word** form which they have no ultimate control over but can only contribute their integrity to its working, its ordering. And this of course is where most situations that we're familiar with in history break down.
Now in our time Mr. Hall has not sought to extend this **inaudible word** to his time the discoveries to the right of state. Plato of course, three times went to Syracuse to Sicily. And under one of his protege's Deon tried to set up an actual political reality The Statement, which he had come to understand in the dialogue The Republic. And three times it failed. But there is another personage in our time, and I will bring them in a little bit from time to time tonight, who is very close to Mr. Hall's understanding. Who did try these various **inaudible word**. And that is Mohandas Gandhi. Gandhi's experiments with truth are very close at societies, familial, civilized realm to the kinds of discoveries and interest that Mr. Hall constantly eludes to in his work. And I think if you could find, if you could find a brother to Mr. Hall in this time rather than someone like **inaudible word or two ** it would be someone like Gandhi.
This **inaudible word** of moving from the individual to the larger structure produces not only the sense that the shaping is the reverberation of what one already has gone through and what one already knew. But it produces the sense that if you have two persons who were undergoing this attempt to extend out, there would be between them in the relationship a sense of confluence which would yield the primal diagram or pattern realization in that temporal eye of **inaudible word** on how to proceed further. So that the problem of taking the first baby step into this organization, the creating of a larger most of the chaos of the world, usually happens when two people trying to get along. Either in a marriage situation, which is the classic formulation of it. Or in a partnership like twins. Or in some kind of, as Gandhi pointed out, it can even be an antithetical relationship of an arch enemy. So that constantly, to use a little bit of analytical psychological terminology, from time to time the archetypal pattern unfolds itself of an arch villain and the hero, or two lovers, or two friends. Many other examples. But this is kind of a prototype is the very first step.
And Plato recognizing this set up, immediately when he began to compose The Dialogues, the recognition of how the confluencing of individuals takes place while this particular process of questing is taking place. So that we need not wait until we learned to take the chalk off the board. And have learned to integrate and synthesize and then return back with order. But while we are doing this process, we also can be doing this patterning. And this simultaneity of purpose is what gives the Platonic dialogue its scintillating capacity to educate. This is what gives **inaudible word or two**. Because one is simply not looking to learn one thing on one plain, but is seeking several things, several realizations from the same pool of event. And this is what produces finally the multi-dimensional perceptual line. Which is needed in order to cognize or explain it all as Mr. Hall would say, to recognize what is there. Because as both Plato and Mr. Hall emphasized, this particular process and this a particular process and the fact that they do go together can happen time immemorial. And that we as individual participants in this particular time-space are but another embodiment of a process already in action for untold millennia. What we need to bring this out is just the lightening of creation. That teacher, that learning situation, which wakes us from the **inaudible word** of appearance and give us by the simulation of intelligence. How to do this though, that's the problem.
Plato's answer was to create a school called The Academy. And a form of textbook called The Dialogue. And the process of Socratic questioning. And I think if I may, we will turn to little description here. Socrates when he is finally condemned to death **inaudible few words** The Apology. After he was condemned to death and it's all over but the show. He replies,
I have never lived an ordinary quiet life. I did not care for the things that most people care of. Making money. Having a comfortable home. High military or civil rank. And all the other activities, political appointments, secret societies, party organizations which go on in our city. I thought that I was really too strict in my principle to survive if I went in for this sort of thing. So instead of taking a course which would have done no good either to you or to me, I set myself to do as you individually in private what I hope to be the greatest possible service. I tried to persuade each one of you not to **inaudible few words** mental and moral well-being. Or in general to think more of advantage than of well-being in the case of the state or the **inaudible word**. What do I deserve for behaving in this way? Some reward **inaudible word**. If I am bound to suggest what I really deserve. What is more a reward that would be appropriate for myself. well what is appropriate for a poor man who is the public benefactor? Who requires ledger for giving moral encouragement? Nothing could be more appropriate for such a person than free maintenance at the state's expense. He deserves it much more than any victor in the races at Olympia. whether he wins with a single horse or a pair or a team of four. These people give you the semblance of success. But I give you the reality. They do not need maintenance, but I do. So, if I have to suggest and appropriate penalty which is strictly in accordance with justice, I suggest free maintenance by the state.
This is at the beginning of Plato's **inaudible word **. And this of course is the indication that Socrates is not simply **inaudible few words** enlightenment**inaudible word**. And he is after something which reverberates finally to the presences of the Social Forum extended. Which we know **inaudible word or two** in Ancient Greece. I guess today we would call it our national interest. Something on that order.
It is apparent though that the individual who goes in for a quest of wisdom, who can find within themselves an order outside of the chaos of appearance would have an opportunity to stay out of **inaudible word**. Simply put, return to a cave in the mountains, a place in the desert or an island in the ocean to extract oneself from existence. To become monastic in any sense of the term. You can become monastic in any way. Socrates chose not to do this. He chose to maintain himself publicly in forum **inaudible word**. Now he says that this is trust which is timeless. And he, he says that,
We should reflect but there is much reason to hope for a good result on other grounds as well, that is one of two things. Either it is an iolation(?) and that they have no consciousness of anything. Or as we are told, it is really a change integration of the soul of this place to another **inaudible word**. Now if there is no consciousness but only a dreamless sleep, death must be a marvelous game. I suppose that if anyone were told to pick out the night on which he slept so silently as not even to dream and then to compare it with all the other nights and days of his life. And then were told to say after due consideration how many better and happier days and nights he had spent in the course of his life, well I think that the great king himself to say nothing of any private person would find these days and I easy to count in comparison with the rest. If death is like this then I call it gain because the whole time, if you look at it this way can be regarded as one single night.
This is not because the **inaudible word** of Socrates. But he's saying is that reality is all but one piece. It is a totality. The apprehension of it can only be totalistic. It cannot be piecemeal. So that there is, if this is the case, no long ,terminal eternal grinding of pain or pleasure. But simply what it is, seamless and undifferentiated. And there is no way in which any consciousness could approach that other than simply to have it in one total apprehension and **inaudible word**. Then **inaudible few words**. If that is not the case.
If on arrival in the other world. Beyond the reach of our so-called justice one will find there the true judges who are said to preside in those courts. All the, how much would you give it then to be able to go and see supposing that people do survive individually, **inaudible word** I would love to see it **audio cuts out for several seconds** **inaudible few words** I'm willing to die ten times over if this were **inaudible word**. It would be especially interesting for me to join them there. **inaudible word or two** and so forth. And what would I do? Why I would begin to examine them as I examine you. To find out what they know and how they know and so on.
In other words, if it is true that the doctrine of reincarnation, the transmigration of the souls are true, we come back into this reality and to this appearance, again and again. And if that is so, he's content because Socrates will be himself. He will have a chance **inaudible word** to proceed with his examination.
Either way **inaudible word or two before audio cuts out for a few seconds**...He is content because Socrates will be himself. He will have a chance **inaudible word** to proceed with his examination. Either way, Plato says through Socrates, it's fine to accept. Now this kind of order very, very early in The Apology is quite sophisticated. And it's not simply a presentation of the unformed **inaudible word** as some people would have it. If you look
Now at the end of a dialogue called Phaedrus. Which is the dialogue where the whole doctrine of reincarnation finds it's my best explication, classical **inaudible word**. He has this to say.
Of course, no reasonable man ought to insist that the paths are exactly as I described them. But that either this or something very like it is a true account of our souls and their future habitations since we have clear evidence that the soul is immortal. This I think is both a reasonable contention **inaudible word** worth risking. Where the risk is a noble one. We should use such account to inspire ourselves with confidence. That is why I have already drawn out my tale so long. There is one way then in which a man can be free from all anxiety about the fate of the world. Of his soul. If in life he has abandoned outerly pleasures and enjoyments as foreign to his purpose and likely to do more harm than good. And has devoted himself the pleasures of acquiring knowledge. And so, by **inaudible word** his soul not with borrowed beauty but with his own with self-control and goodness, courage, liberality, truth fitted itself to the weighted journey to the next world. Well you, **inaudible few words** will each make this dream someday in the future. but as for me the fated hour is as a tragic character might say calls even it now. In other words, it is time, just about time that I took my bag. I prefer to have it back before drinking the poison. Rather than give the women the trouble of washing **inaudible few words**.
And so, he bids them to please take their leave of him. And he has this grandness about him which is humane. There was nothing that was left behind.
Now this, this portrait of the philosopher and the philosopher's life was written at a time in which the norm for presenting material on this level was Greek tragedy. You what have, I don't know if you have much experience with Greek tragedy. But in Plato's time it would have been like Euripides. That quality of tragic realization. Plato on the other hand with the contemporary consciousness to that poem, says in fact that this approach to understanding is totally misleading. And in fact, he wrote a short dialogue called The **inaudible word** which he says that he is the poet, the artist becomes **inaudible word**. And it's drawn up into the cloud of inspiration for the muse. And is literally unconscious about what it is that they say or do. And that poetry leads us away from this process of extricating ourselves and finding order and coming back because it constantly raises and titillates the passions, the senses, the reactive natural reverberations which we have on the world appearance to those senses and passions. And makes us constantly restyle again and again ourselves staying within the mask. **inaudible word or two** philosophy extricates this just how to with the aid of a teacher like Socrates who becomes the midwife of ideas. Especially the idea of the metanoia, the change of mind, coming out of **inaudible word** being born out of the chaos.
That the philosophic dialogue, even though using a similar form at the same cultural time, has almost a hundred eighty-degree difference of purpose to what tragedy would have presented. In Greek tragedy Socrates would have been left stage center, the stage of the Theater of Dionysius had a 90-foot proscenium. He would have been there all alone on the stage, raised the kah(?) in silence and probably dropped with a purposeful clap. Something like that. Instead in Plato, he's encouraging his friends to take good care of themselves and **inaudible several words**.
Behind this though is the consciousness of Plato shaping this. and what **inaudible word or two** asked and one should ask at the depth of probing that we have got to our lives. Who is he at this point? Let us see his face. Let us see his profile. Because we are in position parenthetically of not just reading at a distance and seeing Socrates in this timeless play, with his disciples of Athens. But we are in a living process with Plato himself through the medium of the dialogue. And so, we want to see the face behind this. We want to see that teacher. Because there is a Socratic principle in ourselves seeking to urge us to be born out of this appearance, we've been enmeshed in.
So, we asked to show your **inaudible word or two** and he does in this way. He gives us **inaudible few words** of like the person behind the scene watching all this. And he just talks to us on the side and he says this,
With these words he got up and went into another room too bathe. **inaudible word** went after and told us to wait. So, we waited discussing and revering like a **inaudible word or two**. Or else dwelling upon the greatness of the calamity which had befallen us. For we **inaudible few words** we were losing a father. And should be orphans for the rest of our lives. Meanwhile when Socrates had taken his bath, his children were brought to see him.
He had two little sons and one big boy.
And the women of this household you know arrived. The women of his household you know arrived. He talked to them in **inaudible word** presence. Gave them directions about carry out his wishes. And he told the women and children to go away and came back himself to join us. And it was ner...now nearly sunset because he had spent a long time inside. He came and sat down fresh from the bath. He had only to talk for a few minutes with the **inaudible word** officer came in and walked up to him. Socrates, he said, at any rate I shall not have to find fault with you as I do others for getting angry with me and cursing when I tell you to drink your poison carrying out government orders.
And Socrates of course talks very kindly to him.
Up until this time most of us have been fairly successful in releases such keeping back our tears. And when we saw that he was drinking. That he had actually drunk it. we could do so no longer. In spite of myself the tears came pouring out and covered my face. And I wept broken heartedly. Not for him, for my own calamity in losing such a friend. **inaudible word** had given up and had gone out when he could not restrain his tears. But Apollo Dorus, who had never stopped crying even before, now broke out into such a storm of passionate weeping that he made everyone breakdown except Socrates himself. who said, really my friends what a way to behave. Why that was my main reason for sending you away to begin with. To prevent this sort of disturbance. Because I am told that one should make end in a tranquil frame of mind. Calm yourselves and be brave. This made us **inaudible word** we controlled our tears. Socrates walked off, presently saying his legs were heavy. Lay down on his back.
**inaudible word or two** the point that he drank was beginning to paralyze him.
"That was what the man recommended. The same man who had administered the poison. He
kept his hand upon Socrates and after a while examined his feet and legs and pinched his foot hard and asked if he felt it. And Socrates said no. And he did the same to his legs moving gradually upward in this way. Let us see that he was getting cold and numb. Presently he felt him again, said that when it reaches the heart Soc...."
END OF SIDE ONE
....and his legs were heavy. Lay down on his back. **inaudible word or two** of being paralyzed. **inaudible few words** the man who had administered the poison. He
kept his hand upon Socrates and after a while examined his feet and legs and pinched his foot hard and asked if he felt it. And Socrates said no. And he did the same to his legs moving gradually upward in this way. Let us see that he was getting cold and numb. Presently he felt him again, said that when it reaches the heart Socrates would be gone. The coldness was spreading about as far as his waist when Socrates uncovered his faced, for had covered it up. and said, and these where his last words, Crito we should offer a rooster to Asclepius **inaudible word or two** and don't forget. Now it shall be done said Crito. Are you sure there is nothing else? Socrates made no reply to this question. But after a little while he stirred. And when the man uncovered him his eyes were fixed. When Crito saw this, he closed his mouth and eyes.
So, through the end of our **inaudible few words** of all those whom we knew in our time. **inaudible word** and also the wise and most upright **inaudible word**.
This approach is the finest of a great artist as well as the great **inaudible word**. And I think that those who in past centuries drew the big conclusion that Plato wrote in this philosophic dialogue form because you could not fit it in a tragedy mode. I think they are sorely **inaudible word**. But it obviously has a style **inaudible few words** indirect Aeschylus Sophocles. but what he is after here and it is characteristic of Mr. Hall also, is to preject....prevent legitimately the character of the process. And as it really happens and transpires. So that what someone sees, will see that a **inaudible word** pattern and will weigh it inside and recognize, recognize that that is so. And recognizing it will complete the motion of the pattern from memory. That is that the individual need not be shown the whole play, but like having heard just the theme of the composition will at some point when recognition sparks say ah. And in the ah without even completed it, has already completed the process. So that we are not trapped in an endless kind of inching forward, little baby steps towards an enlightenment which may be thousands of miles away. but rather we are turned in position less dance waiting for the one little cue, the **inaudible word** spark of the cue, which when it does lighten the entire universe. And we see our pattern and our play in a larger pattern and the reverberation all the way through.
This process of education is quite distinctly different, about a hundred and eighty degrees different from the process of education that goes on in noble and not so noble institutions. Because those places and those form of work simply **inaudible word** to the spigot. They don't do one **inaudible word**. So much so that we find ourselves as we begin to mature individuals, actually begin to develop character as human beings, we begin to feel the need to shrug off, to unlearn what has been imposed upon us. And that's usually a sign that spring, the big thaw, is coming. You want you unlearn what has been covering you up. And in fact, as Socrates shows time and time again in The Dialogues, when we begin to inspect what was that we thought we knew there is nothing there in first one. And this is what illusion is. And this is why the cutting through of illusion as the wonderful images of **inaudible few words**. Or **inaudible few words** cut through with a **inaudible word or two**. And Alexander when presented with the mysterious puzzle of the Gordon **inaudible word or two** at the gates to India simply took a **inaudible few words**.
What it is the part that the individual can reconstitute themselves. Not to a position where they can then begin the painstakingly learn but into a pattern which is determined, always has been there, and really needs to be discovered. Now this process of discover reality is the only real process in the universe. All the others are under illusory or they are corollary to this one. So that the only purpose in any of these shapes of appearance, the family, the polis, state, the civilization history itself. They are impossible shaping of any means whatsoever. There is to permit within it form the regeneration of human beings to their proper cosmic state. This requires that from time to time in terms of temporality that there be kingdoms of order instituted upon the earth. **inaudible word** use that as a kind of a language. And for this of course for that kingdom of order to establish that's where the king comes into play. And that's why Plato's paradigm of that person who can instate a kingdom of order and permit this shaping of levels of appearance to permit human discovered reality is a philosopher king. And if **inaudible word or two** the philosopher king at the apex of a pyramid of importance but it's as if the philosopher-king were the necessary pebble thrown into the pool of appearance to create the ripple throughout all the forms of appearance. So that they may take shape. And by having taken shape give possibilities of discovery in all these levels and horizons to human beings. This is why. And it's an important event.
I think I'd like to let that resound **inaudible several words and background chatter**
I have some strong slides tonight. because this is, this also needs to be seen. And whenever we move out of the individual into the social repercussions, we of course come face to face with the incredible vicissitudes of history. And are made realities which come up. And I think **inaudible several words**...and say well this is a product of the **inaudible word** world.
These are slides from a Mexican artist named **inaudible word**, whose work I admire **inaudible word**. His honesty and **inaudible few words** impeccable.
And the difficulties of searching for ones' inner self are strange and the perils which one survives seems to be so great that what once one senses that you're going to be alright, you're going to survive. In fact, you're going to be whole again. it comes as **inaudible word** that the world is a bigger mess than before. And the sense of not wanting to return. Not wanting to go back. Not wanting to get involved again. Is a burden that one does not want to **inaudible word**.
So, the images I have tonight are the images of the world, which I have selected down and the way it looks when you the back with a **inaudible word or two** of what life could be. and what **inaudible few words** in a world in which it is not possible to have it happen. At least not yet or not now or **inaudible word**. Until we come face to face with these kinds of images and situations.
And **inaudible few words** and Mexican **inaudible few words** often speaks for itself
They are images of, they are institutions of what for human purpose cannot **inaudible word**.
**inaudible comment/question from the room**
Right. That is **inaudible word**. There's the **inaudible word** and the lower left hand. You can begin to see **inaudible few words**. And the fruitfulness of the earth which she can embody. But it passes also to the center piece of this cup. So that while her, her physical body **inaudible word** the fruitfulness of the earth, her gaze and her **inaudible word** is towards the **inaudible word or two** of the sky.
Just to give you some of **inaudible word** images. **inaudible word or two** Mexican. and we think **inaudible word** with it origins of Mexico on his motifs and **inaudible word or two** and history. Deeply involved with the history.
And alongside on one part of this country is the fruitfulness of the plains. And also, the tyranny of its social structures. Because alongside this crucial jungle is a military **inaudible word** that is unbreachable. We have two realms here. **inaudible word** is a very accomplished artist to carry this out. **inaudible word** the labor and the over **inaudible few words**
The abstract portrayal down below is like the chaos. Which we've been describing and **inaudible word**. And its formalized appearance is mimicked in the order, starting at the steps. And it has been ordered with a certain firmness and **inaudible word**. But this ordering is brutal. It works for a while and it works for few. It doesn't work for long. And it doesn't work for many. And this is a large part public meaning in **inaudible word or two**. And the meaning which I would wish to delineate in conjunction with talking about Plato and Mr. Hall. So that, because there, because there have been many attempts in history for human beings to **inaudible word or two** try to organize the polis or the state and so forth. And to thought to come to a solution and find that it turns to be the biggest obstacle of all.
And so, the problem is not simply one of recognized what to do and how to do it but what and how to set up organization, which carry these shapes of capacity to discover reality for human beings. How to make those things work and last for long periods of duration. In this country we are in an experiment that is just a little over 200 years now. And it looks like we are still pretty **inaudible word**. Even with all the **inaudible word** and blessings we have.
**inaudible comment/question from the room**
That's the mural in the library. I'm sorry these slides have gotten....**inaudible word or two** is upside down. I'll eventually relinquish control of these slides to the P.R.S. Library. They are not fit for **inaudible word or two**.
Another mural. Let's see detail of that. I have details of **inaudible few words**
**inaudible comment/question from the room**
Yeah. This is **inaudible word**. Okay man in control designing organizations, political and historical organizations to permit human **inaudible word**. Hermetically unfoldment from a natural horizon all the way through the various levels.
Again, and again **inaudible word** to Mr. Hall and Plato there's a danger in power. Power in a sense of exponential capacity to do. And the same thing happens in terms of the very large political historical forms that happened in terms of this vision. That as certain chakras are open experientially unprepared for the results are disasterus. Absolutely disastrous.
And **inaudible word** a very, very great artist is able in his murals and **inaudible few words** to present the images of what happens when these forms go astray. And of course, this this all **inaudible few words**.
This is one of my favorite shots of Sir **inaudible word** the great oak tree of life **inaudible few words** orange plant. And yet something has happened that has brought only a tragic death to human beings. Because there is no translation from the realm in which the oak with the gorgeous **inaudible word** blooms **inaudible word**. There is no translation from **inaudible word** to the larger human, the social and political realms. Historical realms.
**inaudible few words** gorgeous secret shine of life. Remember the **inaudible word or two** instead it's a a one-minute turn.
**inaudible word** of course, **inaudible word** his work bring in the historical aspects. That conditions have never been different from what they are now. But there was a military wall from **inaudible word**. There was a military wall from **inaudible word**. There was a military wall from now. From time to time there are reforms and reformers and **inaudible few words**. But as the developers of these plans go astray difficulties arise. And what should have been reforms of help become ironical dead ends. And in the process of course man loses. And mankind as a species and individual human beings countless without **inaudible word**, without meaning. Are deserving of a name each and every one.
And in our time particularly the demagoguery of history seems to have congregated as invention in the 20th century. We have them all here now. And it doesn't matter in what year Sir **inaudible word** painted these. Or in what country. You recognize a sort of timelessness.
These are all images of magicians gone astray. I have him upside down.
**inaudible comment/question from the room**
**inaudible word** patient keep your eyes **inaudible word**
So, the question comes up them, are the flaws, are the problems in the conceptions? Are they in the applications? Are they in a nature of the beast? Are they **inaudible word** of crosses? Why can it not be **inaudible word**?
And you can see the mythological **inaudible word** archetypical **inaudible word**.
And this to my mind is even more impressive than Picasso. Thinking of the imaging **inaudible few words** where the horses were terrified. Even the horse **inaudible few words** terrified of the bomb. **inaudible word or two** To take a step further here. And the horses become **inaudible few words** a very powerful artist.
And down in the lower left of course to remind you that all this is happening again and again and again. As we have the images in stone **inaudible word**. And we have the images in our recollection from before that and before that. So that to the awakened consciousness the **inaudible word** needs to go through the appearance that we have before us now. It does have to go through any other. That matrix of time-space which is here and now for us is the right one **inaudible word or two**.
It's very difficult to walk the middle path because it seems so naive in the face of such monstrosity. But great teachers are always gentle and almost anonymous until the end. Because theirs is an ordering that is not melodramatic. It is rather like Plato's portrayal of Socrates at the end. Its calming and recognizable and **inaudible word or two**.
I think we should make this express. **inaudible few words**...full blown home for man and discovery. **inaudible word**
So, we'll go into these **inaudible word** in a future lecture.
We'll, we'll have the last of this series next week. And the new series we'll have on April 2nd. I think the new folders are **inaudible word or two**. But I'm going to bring in several persons during that series to **inaudible word** expose you to individuals in Los Angeles who are extraordinary.
On the 14th of May, when I do a lecture on the Tai-chi and **inaudible word or two**. I'm going to bring in Chow Lee Chi, who is the man who was doing a translation of the Dao's energy cycle for the I-Ching book of days **inaudible word**. And it comes out everywhere from Valentine Books. And Chow Lee is an excellent classical Chinese sage. And he's in the form that we can recognize in 1981 Los Angeles. He rides a motorcycle even though he's 55. He has appeared in movies and television commercials. But he's learning. I had a Chinese mentor for 5 years and I know what **inaudible few words**.
On the 18th of June, I will bring in one of the greatest science fiction authors of our time. **inaudible few words/name** will do a lecture on the mind and **inaudible word** philosophy in science and in science fiction. And I think **inaudible word** will be able to make it here. I've always said, I have always surprised to see that **inaudible word** wrote as if he were a king and looks like a king, just physically. **inaudible few words** and he has this grand elegance of a king.
And then as a special treat, because I came out of retirement last summer solstice. This coming summer solstice I will do a special program **inaudible several words**. He and I and his wife will do a special two-hour program on the Summer Solstice. And it's going to be around Midsummer Night's Dream. And we have a song written for that especially. And we will have all sorts of things with **inaudible few words**. And we're able to do it and allowing **inaudible word** to do it.
So, all that's coming up.
And then next week will be the last lecture, Divine Kingship in the Quester. In which I will try to bring the **inaudible word** of the whole series into visibility.
Thanks again. And thanks for coming out on a night like this.