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Hidveghy, Agnes
A Tribute to G. I. Gurdjieff
Writings on Mullah Nassr Eddin
Contact with God
Work and Life
The Meaning of Life
Meetings 1941 - 1944
Eight Meetings in Paris 1943, 1944, 1946

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Hidveghy, Agnes
Agnes Hidveghy

Agnes Hidveghy, born 1935, escaped from her native country Hungary in 1956 and settled in Switzerland in 1957. She has studied Gurdjieff's ideas and Sufism over 45 years and has lately written about her discoveries in Christianity and her studies of the Isenheim Altar. She has recently established an art studio called 'ars sacra' in Stettfurt, Switzerland.


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The Altar of Isenheim - Man in the Cosmic Order

Musèe d’Unterlinden, Colmar, France


To read an introduction to the Antonites please go to the article Fourth Way Schools I - the Antonites.

Isenheim Altar: animation of the three scenes

There are traces of a tradition to be found in the Middle East, in which an objective and cosmically valid knowledge has been developed, kept alive and passed on through thousands of years down to our time. We can find the influences of this knowledge in every great culture and religion.

When a religion is formed through a collective process to a definite degree, it can become a keeper of this cosmically valid knowledge, a vessel for it, with the form of expression of the given time. It can become a supporter and mediator of a living reality of a higher dimension and it can also become a worldwide religion, because it appeals to the essence of the human beings and nourishes them. This is what seems to have taken place in the religion we know as Christianity – which in this sense is a cosmic religion.

We often forget that the roots of Christianity are in the Middle East and we know very little of them. Most of us do not know that in the 2000 years of its existence new impulses have brought revival to these roots.

We admire great works of art, like the Retable of Isenheim, because they touch - even when we do not intellectually know what they are all about - the knowledge of the essence in every human being.

Some 25 years ago a Jesuits Father called my attention to the Retable of Isenheim. In face of my wondering eyes a new world opened slowly within the all too familiar Christian tradition. These pictures contain a wealth of essential information that I was taught through the study and the practice of other spiritual traditions (I made a long detour: from Yoga, various forms of Buddhism, Jewish mysticism, C.G. Jung, Greek mysteries and Sufism.) Step by step I understood that the essence of these traditions can also be found within the Christian tradition, the pictures of which I was deeply related to in my childhood.

In the course of time the pictures of the Retable of Isenheim became companions on my way. My wonder and amazement is still going on: now while writing a book about it, lots of new material is turning up, details and connections I have never seen and understood before!

I am again and again taken by surprise about the knowledge and the high quality of expression in this work of art – and at the same time astonished with the poor interpretations that are available. Why do we not see what we see?

With a key to the pictures of the Retable of Isenheim and with an openness, letting ourselves be touched in the depths of our being, the essence of its message can unfold. Then the knowledge, which lies dormant in our essence, can be awakened by the pictures.

Then and only then

when we give time and inner space to the pictures,

they can show us the Way,

as it has been intended by its creators:

The Way,

that guides human beings beyond death

to his genuine destination,

to genuine Life.

The Birth of Jesus

Creation takes place new in every moment

The birth of Jesus happens the first time in every soul

In the created world everything has awareness on its own level: every atom, every celestial body, every plant and every human being. Awareness creates the relationships between a cosmic object and its surroundings. Awareness is the necessary condition on all levels for the building and working of every relatively independent existence.

Only a human being is capable of become conscious of his own existence. When we not only have awareness, but are also conscious of our own existence, we take then part in the eternally-new creation taking place at every moment. We can not possess consciousness, a human being can not have it. How could being ever be possessed? And we can lose what we possess. It can be taken away from us at any time.

In our language we express the difference between “to be” and “to have” very exactly, we just do not hear, what we say. As an example, we do not say “I am the feeling”, but “I have some feeling”. We speak of my body, of my voice, of my experience, of my thoughts, of my ability etc.. We naturally assume that there is an “I”, but we are never searching for its essence. The crucial question is not, what I possess or who am I in my functions, but whether I am. Am I able to perceive that, which perceives all the experiences? The crucial question is not what I experience, but that there is an I which experiences. Am I at all, when I am not aware of my own existence? Does my identity consist of the belongings, which are constantly changing and dissolving again and again? As long as identity is something in my possession it means that I and my identity are separated, I am, as existence, caught in time and in the process of living and dying.

How can the birth of immortal identity take place in me?

What is my way of becoming conscious of being?

How do I find the narrow door to eternity?

A preparation is necessary for this birth before it can take place. We have to sacrifice our identity relating to what we have. (I prefer “sacrifice” more than the modern term of “letting go”.) The meaning of sacrifice is often misunderstood. The point is not to sacrifice our possession senselessly – on whatever level – but to separate from, to become independent of, our identity from all that is available in us and outside us. That is only possible, when we are first of all able to recognize our different kinds of identification. The way to our eternal identity is a radical change through a process of transformation.

The birth of Being takes place always the first time and it happens always in the present. To express this properly is not possible with our language. The Eternal Present has not manifested through the birth of the historic Jesus just 2000 years ago, as it is misinterpreted by the church. This happening is neither in the past nor in the future. It is only possible to express it in the present; it is Eternal Present. It does not just happen on this planet, in this solar system, and it does not recur today, sometime or somewhere. In the creation it occurs The First Time, every time and everywhere. The birth of Being-consciousness takes place out of the actual creation in the present moment.

The being-consciousness is the centre of the new creation.


And in all eternity.

The whole picture

Second Triptych of the Altar

The four stations in the process of transformation are expressed in the four pictures of the second triptych, after the first opening of the Retable. They show the way that leads to unity, to the termination of separation between this world and the other world, between creation and the creator, between transience and eternity. Between being and having. This way guides us out of duality. This process in the Christian terminology is called salvation.

The Birth of Jesus

The birth of Jesus is the third picture of the second opening of the Triptych. In the whole composition it is the seventh scene, representing the sevenfoldness of the creation. It is not a scene of Christmas as we are used to see. The picture shows the completed and fully developed creation, which is fulfilled by the appearance of Consciousness of Being in the world. Jesus, the Jehoshua, which means “Being, that reigns”, is given birth by Mary, the pure Virgin soul who is the only one who can give birth to God. This is the incarnation, the Word become flesh - God becoming a human being. A miracle, which can be experienced here and now, but again, it can not be put into words using the language of our daily life.

The separation has not yet terminated: between the world of transience and the world of light of the creator the “cloud of unknowing” still separates. It is true that Being is born, but it is still only a child. Separation will end only when Being will reign.

In the Orthodox Church this “Being, that reigns” is called Christ the Pantocrator, the sovereign of the world. The vessel, which was used by the ancient Greeks to mix wine and water, was called a crater. The human being is this vessel, the crater, the place of uniting of the Divine male and the Earthly female. In the Christian Eucharist this mixing of wine and water is still executed as a symbolic act. Only when the earthly and the divine are unified in a inseparable mix in a human being the human vocation is fulfilled.

On the left in the above picture of the Birth of Jesus the creation develops out of the world of light of the creator descending to the stony ground of this world (under Mary’s feet). The ground is already prepared by the work of man: with the hewed stones it has become the base.

The stream of the former pictures has become a lake on the right side of Mary and is rising up in the air towards the heaven, which is saturated with humidity. The roses, the result of work and cultivation, are growing from the ground. The energy of light is caught by the vivid consciousness of the plants. Thanks to this energy the matter of the planet is lifted against gravity as a transformed substance: The plant is growing. Then the blossom unfolds its fragrance, which is able to rise further on in the fine substance, free of the coarse and heavy.

Mary is seated as a connection between the opposite currents of heaven and earth. She is resting in herself and building a unity with the child. At the same time she is the living connection standing out from the picture as the bridge between worlds of different levels. She is prepared for this role. She has already gone a long way - the roses are already in bloom.

It is always the female that is moving and has to go the way. Becoming is the female aspect in relation to Being. Being is the male in this context. It is the female in human being that is giving birth to the Divine-Male; also within man. This female part we call soul.

Human Being as Part of Nature

Detail of the picture of the Birth of Jesus

On the right side of Mary there is a little scene that seems to be unimportant and can easily be ignored. It looks like it is isolated from the cosmic event. But on the pictures of Grünewald there are no accidents. The idyl of a monastery next to a pond is part of the cosmic plan; everything is connected with everything else.

The mystery of the way Mary has gone – on which the soul was getting purified - lies in the connection of this self-contained small world with the four roses.

A scene apart from the main event. The small pond and a complex of buildings at its shore. Safe in the bosom of nature, idyllic, quiet and with a great house. It could be a monastery.

When we look at this building that looks like a monastery, some discrepancies are conspicuous. In this part of the painting on the left there is a church with its seven windows and three openings on the roof. The choir stands like it was stuck on with its three openings on another building, which has no tower. Where is the access? There is not even a door anywhere. The buildings look like they were thrown together accidentally. There is no connection between the plain, the pond and the steep hill: there is no way, there are no steps.

As I mentioned earlier Grünewald draws and paints very accurately, he presents exactly what he wants to express. The step on the wall in the foreground seems to be the only connection, it is connected to one of the roses – that we come back to later. The towers all end emphatically in duality. There is not a peak anywhere, that would signal unity. The little shining and sparkling bullets on the spires express clearly what is meant. These towers do not reach above the nature and the forest either. The dark forest, standing for the unknown, for the unconscious, is cut off by a wall. The place surrounded by the walls is opened only horizontally, leading into nowhere, out of the picture. This little idyl is a part of the cosmic event of creation. Like the human being is part of this plan of creation. It is a part, that easily could be overlooked considering the immense spatial and time dimensions of the universe.

This place, the whole little scene in the picture, is our given situation in the cosmic plan - as long as we do not set up on the way. The human being, as a part of nature, as animal plus intellect, stays locked up in a small world, which is familiar to him, with his emotions (the lake) and his self-built concepts (the buildings). This is how he functions in normal life. He has built up his concepts and opinions on God and the world – and first of all on himself – which surround him and lock him up like walls. He stays as an isolated appearance in the universe between birth and death. He does not put questions to himself, questions, which would lead him out of this explainable world, which is known to him and limited by his concepts. This human being has his answers to everything, and these are overtaken completely from outside of himself. They originate from conditioning since his birth or they have been exchanged for new, collective patterns of thinking. He does not grasp the limitations of collective patterns of thinking. He does not see beyond the walls. And above all he mixes up consciousness with awareness. He is caught in concepts.

Concepts are saturated with emotions. We are much more dependent on them than we suspect. Thoughts and emotions penetrate and require each other – even where they fight between themselves or crush and exclude each other. Most of us spend our whole life dealing with these two and the conflicts that they give rise to.

As long as a human being lives his life in this intermediate world taking it for granted, he does not open himself for the recognition of his situation as a cosmic event. He does not realize, that he is imprisoned in this small world and surrounded with insurmountable walls. He is capable of increasing his knowledge and developing abilities to organize his life to run in a more comfortable and pleasant way; but that means only a horizontal expansion of his minds activity. This is imagined to be a holistic development, but it does not lead out of the limitations of his world of concepts and imagination.

All this does not happen to the human being because of his guilt, but as part of a cosmic plan. He does not know anything else than this small world, although the longing to something indefinable emerges out of the depth of his soul. This longing for another dimension of life he then projects in the “still-more”, in the expanding at the level where he is. He has no idea of the ways and means which would make it possible to start looking for his cosmic identity: the identity in Being, his real identity, that he can never loose.

A human being feels secure in his concepts, which surround him like solid buildings. According to his conditioning these concepts can be simple – as useful barns and economy buildings – or complex – as churches and cathedrals. They can stand in close connection to the water – emotions – like the simple building at the shore in the picture. Such a building can be washed away by a heavy cloudburst! Some of us build constructions of thoughts with a great deal of effort. These constructions are high above the water and are similar to castles and cathedrals. They offer shelter against the unpredictability of the water – at least for a while. Such people are locked in their own greatness and therefore separated from the vivifying source of theirs emotions.

The components of all concepts are thrown together. Out of these can not arise any organic growth in coherent form. A concept stands isolated by itself and neither pulsates nor lives with the cosmic plan. Every concept has only a personal-sense within itself – torn out of the whole – that breaks down in a greater connection loosing its meaning.

It took me decades to comprehend what is meant by concepts. In vain I tried without any success to give up my concepts. In trying to do so, I had the feeling that I was trying to get rid of a sticky substance, like trying to slip off with one hand what was hanging on the other: the whole mixture was stuck in spite of my efforts. One day I had to realize that the “giving up the concepts” is also a concept. At that moment I understood what concepts are and how they work. Then I realized what I had read and heard so often: our perception is disguised by a veil of concepts. It is not possible to get rid of this veil overnight. And not without help.

Me, the reader, I ask myself:

How can I let something go,

if I do not see it?

I am saturated with concepts,

they are in my bones.

I have the impression,

that this is me.

I think it is reality.

“Letting go” is a tricky concept! But to see this does not give me any possibility to clean myself of these concepts. The only possible way to get rid of concepts is to let myself be guided by a higher inner instance step by step.

This process of cleaning is so simple that we are hardly able to see it in its meaning at all. Our addiction for the sensational – which we often call ‘to feel ourselves’ – does not let us perceive this possibility. It is not just a question of the concepts ‘God’ and ‘the world’, but first of all ourselves. The ability to perceive directly has to be trained.

We do not see the tree in its living form, now, standing in front of it, because the concept of the tree, that is produced in the earliest childhood in our mind is in between. We do not see the room, as our mind already defines the room through the perception of the lines. The necessity of training the ability of perception is often overseen in psychology.

Our ability of perception can only be refined if we do not let ourselves be led astray by “I already know it” and “I have the feeling”. Our senses should be alert, as if we would open our eyes for the first time on this planet. We should listen like our ears would take in sound for the first time. Now, for the first time. And again and again, wondering for the first time.

Our knowledge alone does not help; effort is necessary, but not enough for better understanding. All our efforts keep ourselves in the small familiar circle, they only cause one more veil hiding reality from us. We only know ways that lead away from ourselves, out into the infinite nothing. But what we need is a way, that leads to ourselves. On the picture that is the where Mary is sitting in the garden, protected with walls, but closer to us than this idyllic intermediate world with the great buildings. Out of this closed garden leads only one way into the free landscape - through the gate.

There is no way beside of Mary to pass by. The steps in the wall leading out of the intermediate world end at the height of Mary’s heart.

There is a way which leads out of the garden where Mary is sitting rising high over the buildings. On this way are the two human beings in the painting like giants in relation to the buildings. And again the “fault” in the picture has an essential message: the sense is only revealed in its depth when we ponder on it, without tinkering in our head and finding explanations in our mind and when we look at the scene without the chains of associations, which are engraved in our brain.

May I, the reader,

look at the picture in this way,

right now?

According to Plato (Timaeus) the world is created out of the relation between fire and earth – and “because the world is three-dimensional, it still needs two elements in between” – these are air and water. These are the four Elements in the picture.

I remember:

it is a question of creating the world within myself

and not somewhere outside of myself.

And with me I mean the human being

reading these lines right now.

For this process

the relation between the worlds of fire and earth

is necessary within me.

Spirituality is the realization of the possibilities - already existing as seeds in human being - to complete the creation of his own world, of himself. Where a human being only identifies himself with his emotions and his ability to think, creation of the world can not take place. It is the substance of imagination, of which reflections and castles in the air are built of, and these will sometime disintegrate into nothing.

Let us climb out of this closed intermediate world up to the heart of Mary by the steps of understanding. Let us go the way together from the known and the intimate, to the cosmic event in ourselves. The four roses and the three buds are our signs on the path.

Spirituality is the realization of the possibilities - already existing as seeds in human being - to complete the creation of his own world, of himself. Where a human being only identifies himself with his emotions and his ability to think, creation of the world can not take place. It is the substance of imagination, of which reflections and castles in the air are built of, and these will sometime disintegrate into nothing.

Let us climb out of this closed intermediate world up to the heart of Mary by the steps of understanding. Let us go the way together from the known and the intimate, to the cosmic event in ourselves. The four roses and the three buds are our signs on the path.

The ascent

The idea of a human being is realized as a process in space and time. This process comes into being by and within the four elements, the four substances, which make the becoming of being possible. In the picture represented as the four roses, in the four areas of our human experiences these possibilities are in flower. The three buds are the forces, which are acting out of the unseen - they do not appear directly visible in this world. But they create and control every form, which is coming into manifestation. In the Christian terminology these energies are called the Holy Trinity. As inner experience they are the different aspects of energy which are working together in every process.

I look at the detailed scene.

What do the roses tell me?

They are arranged in four spheres and are bent in various directions. As our way is an ascent from the bottom, we first start with the rose, that is arranged directly on the right side of the picture at the margin.

The first rose

is the lowest, representing the element earth: our body as it has been shaped by the evolution of the substances of the planet earth. It is a bud and gets stuck in the wall and leans out of the picture. It has not completely blossomed yet: the incarnation has not arrived to its completion. Our instincts follow the way of nature and integrate us in the processes of nature. They make the functioning of our body possible. They are essential and as such useful. The only question is: what is our aim? Do we live for the needs of our body or do we give the body what it needs, to be able to carry existence through time as its outermost wrapping? As we are “we do have a body, but we have not yet become the body” (as Dürckheim used to say). We are responsible for the body, which is confined to us as a wonderful vehicle. This rose does not directly guide us further to the crucial event.

The second rose

is in the water. Like the first rose it is also leaning out of the picture and does not reach over the water. This is the world of emotions, that comes to blossom from the same branch as the physical flower. It is the liquid in the human being, the liquidity of coming and going of moods and emotions, sometimes smoothly flowing, sometimes like a storm sweeping everything away. Emotions change constantly, obeying their own laws and they keep repeating themselves in the same way. There is no direct connection to the cosmic event through them either.

We can let out our emotions, give them way or swallow and repress them - they do not help us further and they do not change anything in us. Their substance is consumed by themselves. In the best case they can be used for the development in this world, but they are often delivered in destructive outbursts. The building behind this rose could be considered to be a construction of thoughts, a justification of our attitude towards our emotions. It is a building, that is built very low and close to the water; it could be washed away already by the next heavy rain.

We feel alive when we experience strong emotions. The question is: do we want to be at the mercy of the tides? Is that not the state of Narcissus, who is in love with his own reflection in the water and dies of starvation, bound to his picture? Surely this is not the life we are looking for in the depth of our soul! Or are we content with being dependent on our emotions, which pull us sometimes in the deep darkness or leave us empty?

The third rose

rises up highest. It radiates light towards the ground, to the first and the second rose, those of the physical and the emotional. (When you do not look at the picture there is no way of understanding what I mean.) The third rose, when you look at it, is clearly growing straight up. The fire, the will, takes us in the direction towards heaven – directly in the building of the concepts. Our will is here shown to be controlled by the mental building of stubbornness, of the obstinacy of our own self-will. Let us listen very carefully: what is stubbornness?

When I am honest, I must confess, that I do not know the meaning of life, of my being, the purpose of creation and its processes. I can not live without any meaning and that is why I build some understandable sense to my existence with the help of my intellect. Instead of trying to find out the purpose of my life my intellect interprets what is happening and constructs a meaning to it. According to my partial understanding I tinker a building of connections, that is put together out of my own concepts and not grown out of eternity. This meaning that I myself have given, nourishes the power of selfwill until a greater dimension interferes and the meaning – developed by my ignorance that I call understanding – breaks down. Then I do not understand God and the world anymore. I am disappointed with the world and of myself and I do not realize, that I have built my ideas on sand. In this way my selfwill loses the background – the motivation for my life. I end in doubt – in the “two”, in the lighting endings of the roofs and the towers. I am disappointed, I was “let down”, loosing my power. However, now there is the possibility for thankfulness, due to the disappointment that has taken place. Through that I have been brought closer to reality. In this way every disappointment can be changed into a new source of power.

One of the three buds in the picture supports the rose of fire. This flower has not opened in the natural world. Could this bud symbolize trust? Trust, that there is a greater dimension, which we can not see at the moment? Could we bend ourselves, going where trust is able to bring us and where it guides us in the direction towards certainty? Is it not the bud, growing from the same stem, that shows the way, where by a descent the only possibility leads us to a real ascent?

Unconsciously we can express it very well: to let somebody down! Every disappointment is a descent. How thankful we should be, that having been the prisoner of our own concepts which we have built up with the help of our imagination, we are set free with the help of a disappointment! Otherwise, how could we have noticed, that we have been deceived?

The fourth rose

is in the wall again – as the first one – but it is leading towards the steps in the wall. The path is very concrete: here the wall becomes the way – the wall leads to transformation. This rose is fully open, overshadowed by the bud, which is bent down above it. On the same height and out of the same stem there grows even another tender bud. It looks like it would push the open flower to the staircase towards Mary. These might be the accidents, behind which we do not see the action of reality beyond.

This rose does not move as high as the one of the fire, the third rose. But it finds the way to the rose, which grows out of heaven.

Now I look at the picture upside down,

to be able to recognize the skirt of Mary clearly

as the Rose of Heaven.

The Heavenly Rose

The fourth rose is the element Air, the mental substance which makes us able to recognize, to understand and to develop these possibilities in us. Today there are various ways available for this. This planet might never have had such a variety of different traditions available as it now has. We have also our daily experiences, which are given to us to use to gain more understanding. They can teach us when we are ready to see and give up our own imagination and selfwill. This not only in a hopeless situation, when we are full of doubt, but as an opening to another dimension, beyond answers that are self-evident.

To break up the answers we have got, it is necessary to study the old traditions. At the same time should our longing, imperfection, insecurity and our suffering help us to find our own question. The question, which leads us on our own individual path to understanding.

This fourth rose leads to the stair in the wall and through this to Mary, who is The Rose. She is growing from above and is nourished by the roots of creation. The other four roses are growing out of the earth, the transient. They are reflections of the Rose of Creation, which gives birth to the Purpose of Creation on earth: Existence. In the Orthodox Church, as mentioned, Christ is called the Pantocrator (which is translated, not very well, as World-ruler) - often represented with the letters Omega-O-N around his head: that means “He who is”, “The Being” or simply “Existence”.

Only Mary is able to give birth to Existence, when she conceives virginally, that is purified of conditioning – and welcomes whatever is happening. “And Mary said, Behold the handmaid of the Lord; let it be unto me according to thy word.” [Luke I:38] In Hebrew the words “conceive” and “give” are one word: kibel.

The four roses of this transient world are beautiful. Our earthy comings and goings consist of them, our experiences related to the four elements and their energies and structures in the body (earth), emotions (water), mental (air) and the impulses received (fire), are built of them. All processes of a human being, all experiences in time, consist of these four substances in different densities, woven to different patterns. Their connections arise in time, again and again in a new way – and when their time is over, they disappear, independently of us, whether we like it or not. Our identity blooms and fades with them. Only when we have found Our True Identity in another, immortal dimension, we become independent of becoming and dying. Our identity was, from the time of our birth, awaken and built up through the identification with the earthly roses, grown out of the earth.

We gained a kind of consciousness through the fleeting experiences, but being conscious of our being could not develop. Now we will own everything, we will possess, so that we can control everything. We can not have control about being, being is beyond personal power. Once more: we can not have being, consciously or unconsciously.

There comes a time when we loose everything we have, because the time for everything will once be over. What exists beyond time can be built up through appearances within a limited time. Consciousness of things is also coming and going. But Existence is everlasting – awareness of Being is beyond time. What is possible for us is to take part in eternity in the present moment. Behind all of our searching and longing there is the knowledge of our soul, that this Eternity exists: the “Eternal Presence.”

The Rose of Heaven, the Pure Soul, passed the thorny way through this world. Its way begins where I am, now, where it is possible to begin my way. This way leads through the four images of Mary on the Altar to the birth of Jesus:

1. Mary in white

2. Mary of Magdala on the scene of the Crucifiction

3. Mary in the gleaming black at the Annunciation and

4. Mary in fire on the picture of the concert of the angels.

I begin again and again at the beginning: out of the given Now. This Now can not be in the past or in the future, but only in the present moment.

The question is:

How can I, who read this,

acquire the ability

to sense in the present moment of time

the Presence of Eternity?

The pictures give us orientation, like a map in a landscape we do not know. To read a map we need special knowledge. We have to know, for example, how we can find our way with the help of the sun, or the stars at night. We have to train our perception and the ability to discriminate. It is necessary to distinguish between a cornfield and a meadow, between a lake and a stream or recognize a swamp. We need experience to be able to see the dangers of the way. First of all we need self-knowledge to know our own abilities in the right way.

We can begin the way Now. Everybody can use the map for himself in the place he is right now in the landscape of his life. That is:

“There are as many Ways

as Human Beings in Creation –


There is only one Way.”

© Agnes Hidveghy: extract from the book "Christmas, The Inner Way to Bethlehem" (to be published in English 2005)


beauty is truth...

Dear Agnes

A beautiful interpretation of that art work.

Learning to 'read' the symbols whilst avoiding forced intepretation to meet a predefined end, this is not easy; but i do trust your interpretation - partly because of the magical beauty it bestows and an intuition that you are using the painting to describe (or map) your own direct experience of the Self.

Your intepretation fits well with understanding gained from Gurdjieffs work, Zen and advaita vendata traditions, and i especially appreciate your description of the creation as always now- * -this is very liberating.

I look forward to the complete book.


HS, United Kingdom
added 2004-09-27


thank you for the info. i will use it for my report

christine, Philippines
added 2010-08-23

Brillant - thank jou for jour consciuos labours , connected with intentional sufferings ,wich enables jou to provide us hungry - Ones with this prcious substance ..... helps me enorm!!!!!

Wolfgang Luebbe, Germany
added 2015-04-14

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