The Crossroads of Perception
“Every Microcosm, every inhabited region, has a Centre;
that is to say, a place that is sacred above all.”
If we were to speak of the centre of the world in metaphysical terms, this may be expressed as ‘everywhere and nowhere.’ Though often couched enigmatically, the greatest mysteries are nonetheless almost always ‘hidden in plain sight’ indicating the essential and requisite shift in our general perspective; that is to say from the profane to the sacred. To further demonstrate this vital and frequently overlooked key to our engagement with the quality we deem ‘sacred,’we must examine what usage we articulate by intent.
While many of us may consider how our prehistoric ancestors viewed the numinous realms, beyond conjecture, we remain uncertain. In contra-distinction to this, the later classical world has gifted us a rich legacy of philosophy and experience in that regard. To them it seems, the word ‘sacred,’ rooted in the Latin ‘sacrum’ referred to the gods and all things associated with them, be they animal, mineral or vegetable. Architecture in particular, if dedicated to the gods was described as a ‘sanctum’ – meaning that which is not profane, set apart,’ including
a personage of ‘awesome’ (in the correct sense of the word) distinction, in whom the numina of deity resonates.
All derivatives of ‘sacer’ imply a space denoted by a boundary surrounding a holy core, foci/altar. The priest in attendance here becomes the one imbued with that essence -‘sacer,’ enabled to fulfill his sacerdotal duties (hence sanctity and sanctuary). As a heightened meta state it finds variant expression within other mystical traditions and praxes ranging from mana to haminja. Of course the generality here may be explained by cynics as the wish-fulfillment induced under impressionable circumstances. Implying wherever we might sense something other, even if entirely subjective, we will attempt to clothe it with the ‘supraenatural.’
The outcome of this occulturization is either fear through discomfort or elation through the sense of transport and acceptance. We therefore invest our experiences with the expectations of our cultural and spiritual desires. Numerous attempts have been made by theologists and anthropologists to validate this genre of experience in terms of a ‘hierophany,’ the transpersonal epiphany. This involution of spirit manifests itself within whatever is required of it, be that animal, vegetable or mineral, translating the metaphysical self or ‘other.’
Cogently, it is noteworthy that several now common words (such as health and whole) derive from the 11th Century Old English word ‘halig’ a derivative of ‘hal’ describing the finest of conditions or states, as in health, joy and thought. Holiness simply extends this to infer a state of perfection.  The Greek cognate term ‘Hieros,’ indicates all things ‘of’ the logos in terms of its virtue as emanations from it, or imbuement through it.  In ancient Greece, a sense of ‘place’ was expressed as either: a topos, meaning objective topography as in a physical or mundane location; or a chora, meaning a metaphysical, mnemonic, holistic dimension of mythopoetic sacred symbolism. Yet neither term should be understood as inferring a distinct polarization, as each effectively partakes of the other. Furthermore, the ‘Power of Place’ is not passive and is certainly instrumental in generating the somnambulistic waking dream where we may fuse our focus to cross the threshold in a lucid state of ‘gloaming.’
Memories are stored as latent images within landscape features awaiting the ‘song’ that will animate their collective treasuries into being. Singing, unlike speech, is a right-brain activity, vitalizing cognitive anamnesis and creative inspiration that allows the chorister to weave both realities into an organic flow that becomes always relevant to the moment. Sustained as a living myth, such an accessible ‘Dreamtime’ preserves a cosmological landscape peopled by ancestral spirits, a consciousness outside linear time and space, maintained from one generation to the next. Topographical features fuse with song and dance in celebration of theirperennial at-one-ness with the Earth – the Great Mother as the absolute and inseparable Creatrix. Using similar sentiments, tribal boundary features imbue landscapes with a sense of the ‘sacred.’ Secured and hallowed, they offer security and continuity for its peoples, wherein they and the landscape synthesise as one sentience. Rupture from such a connection may even induce severe psychological trauma. Historical Celtic language peoples or tribal confederates invested their mythical worldview with such tribal boundaries, generated by sung or chanted narratives that bound the land and the people as one. Again, it is the right-hand brain mnemonics that infuse the landscape with trace patterns not discernable with the rationalist left-brain, trained instead to read, analyse and judge.
Our earth exudes endless streams of data that bypass our conscious mono-phasic state: the ‘reservoir’ of Jung’s collective unconscious (modern critics of Jung’s term consider his archetypes not to be truly ‘universal’ but typically ethno-centrist). Sensitive or empathic people may retrieve this information, recognising projected symbols, but they will be unavoidably interpreted through their respective cultural filters, according to their learned perceptions. Many ancient long barrows and mounds erected over blind springs are easily detected by man and beast alike. Temples, edifices, monoliths and phallic pillars mark these and other points of contact between earth and the heavens pertinent not only to the intrinsic power of place but also to some now forgotten astronomical wisdom. So in its narrowest and most literal definition, geomancy translates as ‘divination of the earth.’ In practise, this meaning is expanded to represent the perception of either the subtle or spiritual nature native to the physical environment, or the science of placing man in harmony with the character of his environment, both visible and invisible.
Temples and groves were and are chosen for their suggestibility within natural landscape features. Studies have revealed three recurrent elements of natural design that suggest sacred locations are far from random. These are: the enclosed valley (cleft); the mound (belly) and the twin mountains (breasts/paps). Seen from the correct perspective, in many examples, these features imply the prostate body of ‘Mother’ earth. It must be noted that some 4,000 years later, the sense of sacredness at these locations has determined a certain continuity of the spiritual psyche such that modern pagans, druids, wiccan, and some Traditional Craft groups may choose to use any one or more of the three sites, singularly or collectively for their reconstructed rites and celebrations.
Geomancy dictates that elements within the construction and design of buildings, including gardens, are in accord with the harmonious flow of ‘chi,’ often reflecting the natural topography that surrounds them. This aspect is crucial to understanding the mechanism for access to that perfect place, the intersection and conjunction where our awareness of matter and spirit fuse as one. Go against that flow, create friction or simply fail to sense the ‘nux’ of it and the moment passes in a meta-second. Grasping it cocoons us in the arms of eternity. Sensitive or empathic people will readily tune in to the genii loci that will work with or against them dependent upon approach and intent. Though it now refers to a location’s distinctive atmosphere, to our ancestors this spirit of place was deeded a sacred guardian spirit and in some cases even a tutelary deity.
A multi-verse of diverse energies or potentialities, not all of which are perceived by our material senses are currently under exploration by scientists and mystics, pushing the boundaries of our understanding regarding the enormity of an ‘ensouled’ Earth. Gaia is now widely accepted as a sentient, self-regulating organism that responds to electro-magnetic radiation received from the sun and other cosmic rays; from beyond these, the ionosphere acts as an electro-dynamic generator, dominating all above ground frequencies. Human beings will invariably choose to align themselves in accord with the north/south axis of natural magnetic force circumnavigating the earth. Brain cells also produce a similar electromagnetic field around the brain due to the microscopic amounts of magnetite within them. More interesting still, is the brain’s own natural magnet – the ethymoid bone, close to the pineal and pituitary glands that are commonly associated with transcendental experiences and psychic activity.
Investigations have revealed that electro- magnetic fields overtly affect the temporal lobe and pineal gland, generating a sense of ‘elation’ often resulting in spiritual ‘experiences.’ Responsible for dreaming and memory, the temporal lobe is acutely sensitive to electro-magnetic stimuli. Research has confirmed how our perceptions of time and space are altered when this lobe is artificially stimulated to resonate around 8-10 Hz. This generates heightened visionary states in which people have expressed a sense of the presence of ‘god’. Yet the brain does not distinguish nor discriminate between natural and artificial stimuli; it simply reacts, believing it is in the presence of its creator, its consciousness merged with ultimate sentience. Folklore supports many eerie, otherworld experiences where geophysical phenomena typically generate flux as the body resonates with its environs. It is known that meditation and/or chanting et cetera can also reduce the mono-phasic ‘beta’ state (left-hand brain) to the ‘alpha’ state (right-hand brain), aligning our own vibratory brain patterning to match that of the earth – 7-10 Hz, inducing a feeling of transcendence or at-one-ness.
Of course our brains have evolved as mutual symbients of the earth, pulsing unconsciously, resonating sympathetically with the flux forces of the Earth adjunct to spiritual emissions known by all its variants as mentioned previously, all of which embody a sense of ‘being,’ a consciousness superseding the rather vague translation of them as ‘energy.’ Elementals may be observed only by their effects: wind bending trees, or cresting waves; others such as radiation or microwaves require specialist equipment to detect them. Sometimes the only proof we have of certain phenomena is our direct experience of them, leading to a belief in a things existence, which we then perceive to be true. In order to convince others of that truth we describe it in terms of metaphors, allowing them to share in our perceptions, though not the experience itself. The difference between our inner and outer realities is the difference between truth and belief.
This suggests that consciousness is a process rather than a product of mind, a state of being; more than an awareness, it is an understanding reached through experience, perceived wisdoms and subjective analysis. Subjectivity is crucial to our understanding of the complexity of consciousness, formulating the lens of perception that stands between us and what is objectively known to be. We create our own realities with every thought. Consciousness merges illusion and reality, and for each of us this reality is very different. Perhaps then, our perceptions establish the reality of our inner and outer worlds, the power of place and the power of mind. Many suppose the inner realms may be explored to reveal the mysteries of existence and the origins of the universe itself. Certainly, freedom from the five operative senses of the outer world engenders an entirely contrary view to that of the subjective ego. The body functions in time, but our consciousness may choose to leap through liminalities into eternity, from a reality to the Reality. Magic, religion, or science, it is all the same, ultimately. Nevertheless, as yet, no-one has been able to satisfactorily define consciousness in absolute terms, nor prove its existence as separate. A fundamental premise of the Qabbalistic model of reality, for example, is that there is a pure, primal, and indefinable state of consciousness which manifests as an interaction between force and form. Consciousness exudes the potentialities of force (energy) and form (manifestation); it is the primary substance of the universe according to mystical traditions and quantum physics in which communication between variant stages of consciousness occurs instantaneously irrespective of distance in time and space. It has been said how the “physical world evolves in time; the psychological world rests in eternity.” This is profoundly true, especially when we recognize that it is Time that has separated science from spirituality.
Units of time and space are measured by chemical and electrical data organised by the brain into pre-conceived constructs pertinent to the external senses of the physical body. This means it is pre-conditioned to interpret automatically what it feels, into what it thinks it sees. What is particularly interesting about this is how it reveals the brains capacity to be programmed, to be fooled and better – to be overruled by right brain activity and its ability for relative assessment. This is why in dream and trance the laws of standard physics do not apply – here there are no absolutes. We must remember that our minds store data separately according to linear values of time. Each passing moment is stored as a memory, effectively in the past; the present remains our singular point of focus, whilst our hopes and expectations project our consciousness into the future. In reality, therefore, consciousness exists in all three time frames simultaneously. Moreover, when we achieve a trance or dream state via any method known to us, shifting from mono-phasic to universal consciousness, we acquire three distinct sensory transformations. In this state shamen are able to produce a chorographic map, of mood, character and memory to supplement the actual topography and geography of any given location synthesizing relative time with place, cognisizing a highly subjective reality.
Contemporary research opines a theory that three millennia ago, our nature and its responses were controlled by a bicameral brain, split with neither part self-aware, nor yet controlled by ego. Comprised of two parts, an executive part in the right hand brain known as the intuitive self, often perceived as the ‘god’ part, and the left hand analogue self, the part that acted automatically upon directives from the other side without the intervention of introspective thought. The command and action were not separated. Then, sometime during the second millennium (bce), material and linguistic obsessions distracted mankind long enough to erode his ability to ‘hear’ directly the voice of the ‘Gods’. By the first millennium (bce), this preserve had become the domain of prophets, poets and oracles. Time and civilisation marched on until only the poet’s lament recorded our loss for posterity. Consciousness then, formerly described as a process, was acquired during the final stages of our evolution. In the drive to know the ‘self,’ we disassociated ourselves from the greater consciousness; the individual sacrificed his internal connection to a nebulous Source. Intuition, instinct and right-hand brain patterning had developed the false ego, the self, the power of the individual, now disconnected from that Source.
A Jesuit palaeontologist has described the thinking layer of our existence as the ‘noosphere’, placing it alongside the lithosphere, the atmosphere and biosphere in terms of existence. Within this ‘noosphere’ of the earth each one of us is as a sub-atomic cell within our own brain, contributing to the whole, whilst remaining oblivious of it, at least consciously. Individual consciousness simply flows from the greater sea of consciousness of the source, each vibratory strand terminating in the ‘self’. In this sense we believe ourselves to be individuals, yet in reality we collectively form the Multi-Verse of Gaia, linked in symbiosis with all other living, forms of sentient force. She is the ‘Noosphere’, the Logos, the Spirit of Creation, the Universal spirit of Consciousness – Psyche. (Acceptance brings individuation)
Sacred sites therefore are those that evoke memory and inner vision, being most vitally and singularly intrinsic to our ability to experience that
interconnection. Often though not always, they have at some stage been used extensively for acts of prayer, devotion and ritual. When we engage the energies found at these interstitial places via the spectrum of trance induction, the observer, made up of billions of sub-atomic particles affects reciprocally the metaphysical integrity structure of not only the site, but all other observers present there. This interaction generates a mystical experience within the ‘Noosphere’ realm of consciousness; this trickles down into the ego, shifting its identity into one from archetypal myth. In this way we intuit gnosis from this theatre of the Mind, crucial to our evolution and well-being. Celestial nodes intersect geo-centric and andro-centric consciousness inducing spontaneous anamnesis. Hindus refer to this fording or ‘crossing’
as ‘tirthas,’ specifically, the leaping from reality to the ‘Inter-world’ of spirit.
At such times we may enter the landscape of pre-history, accessing directly the world of tribal myth in poetry, dance, drama and ritual where the dominantmodern intellectual concepts of linear time and space have no power over our apprehension of their Truths. Myth celebrates cyclical time, against which annual celebrations of recurrence, suspended in the dreamtime of the eternal present, preserve indelibly the relationship between man, his environment, and the Universe. Against this symbiosis, the unconscious mind utilises specific symbols that alert the conscious mind of its origins and purpose within this eternal cycle of life and death. However, modern psychology may yet redeem the myth of the ancients, the hoary wisdom of the earth. By traversing the inner landscapes of the mind, we may come to understand the outer landscapes once again.
The cycle of transformation and renewal affects all nature and is the context of myth; its universal story is mankind’s story. The movement of the heavens reflect those upon the earth. In effect a macrocosm of the microcosm. Geomancy’s purpose then is to seek and preserve these sacred places that generate access to other worlds. Correct placement of a shrine, temple or baptistery is essential to ensure a beneficent fate or fortune, reflecting a harmonic accord with nature. Increased ionization after rainfall infuses and generates primary sites with superior sensitization; where placed on or near water sources, a similar effect may beobtained. Fire also amplifies ion activity. Ambient energies in the form of natural radiation (radon), magnetism and ionization cumulatively affect neural patterning of the body-brain complex.
Light trance states are further enhanced by serotonin released through mild euphoria or joy. The living landscape becomes transformed into a map of the Universe. These are the liminal places of psychic mass in which we can explore relationships with ourselves as living breathing entities and with the inner, psychic self, linking in turn to the greater consciousness of being. Our minds appear to possess an inherent organizing principle that constructs our perceptions of the world according to data received through the senses. Nonetheless, we are
capable of so much more than this egocentric view. It has been proposed how the sacred science of Geometry may represent the sacred myth
of Geomancy in the punning of Ge (Gaia/earth) – O (gateway/pineal gland) – metry (measure in rhythm and vibration). We are nourished in life by the soil to which we shall return in death. Contemplation of our earth through the medium of dreams and visions allows us living access to myths that reveal the mysteries of life and death exemplified best via the eternal union of male and female forces as both spiritual and manifest forms.
Windows to alternative realities open into a seemingly parallel universes, a state of being and knowing long understood and accepted by students of ‘Zen’ wherein the idea is expressed that ‘outside’ and ‘inside’ remain indistinct from each other. All is one, all is nothing: the greater the view inwards, the greater the revelation of the exterior fabric of the universe. Neither is the power of place passive; it interacts with our consciousness in a dynamic way. Memories, locked away within the genius loci, are experienced via the appropriate mentally receptive state.
A sense of the numinous alerts the conscious mind to subtle manifestations of the eeriness of primal space. So it is immediately clear how ritual and ceremony held at these foci of energy flux would secure them as sacred places. Sonics, radiation and electro-magnetism all combine to accelerate and amplify the physical activities of all celebrants once they have ‘tuned’ in. Through the power of place, the human and heavenly
interact, harmonising a micro-macrocosm. High levels of attunement at sacred sites often accompany equal fatigue, irrespective of actual physical activity, no doubt induced by exposure to concentrated amounts of natural energy fields. This is particularly relevant when we remember the healing properties noted in folklore of certain megaliths to cure bone deficient diseases and of the historical use of healing cells within incubation temples at noted locations of phenomenal activity. Rivers, waterfalls, caves and mountains as natural places of great power became emulated as simulacra within temple constructions known as ‘abatons’ or nemetons for the purpose of ‘psychomanteia’ – sacred dream incubations. Here, vision questors sought solace, prophesy or divination.
Littered across the archaic world are gates, symbolic of the ‘crossing point’ between one reality and another. Guardians at these points denoted the engagement of Fate as a meaningful enterprise of choice. Such nodal reference points engender expansion of consciousness into transcendental states where we may once again experience divinity as directly as our bicameral ancestors once did. Temples and sacred shrines following these inherent harmonics of geomancy, when placed carefully within the landscape, serve to accent the numinous power of place denoting the expression of true deity within the topography of time and space.
Statues and icons placed within them represent those anthropomorphic deities as imagined by man. Whence removed, these icons retain the power to evoke memory in a way quite distinct from the ‘power of place’ to invoke anamnesis. The icon reminds us of the Temple, its place of origin; but only in that place of origin can we experience the full quota of history, within the ‘otherness’ of the space time continuum. Many believe these secrets have been encoded throughout the landscape in the distant past by priesthoods dedicated to the relationships between math, myth and magic, utilising the natural sciences of geometry and geomancy. From Druid priests, to Chaldean priests, and from Persian Magi to Indian Gymnosophists the sacred and tacit harmony of the world and our place within it was embraced unconditionally.
The divine proportions of sacred geometry as the ‘measure of the earth,’ inculcate the principles of quaternary, of stability and balance. From mandalas to holy cities, the four directions embrace cosmological harmony as celestial events are marked against the shift of relative time and space. But how many of us are in accord with these shifts? We are so disconnected from the source we are in danger of losing forever the neural points of ingress so automatic to our bicameral ancestors.
In the Sibylline Oracles, the name Adam is expressed as a notaricon composed of the initials of the four directions; anatole (east), dusis (west), arktos (north), and mesembria (south), linking again the principles of sacred geometry with anamnesis of ancestral origins and with the human body compass. Cathedrals too are laid out following a soma-centric cosmology reflected in cruciform designs where man is the microcosm of the celestial macrocosm – vitruvian or ‘perfect man.’ In the archaic Greek world, ‘nature’ represented a numinous principle of existence and power beyond the state of mundane creation; it was a sentient consciousness beyond form, in which each individual soul was perceived as part of the World Soul, the anima mundi. Communion at sacred sites is best prompted during the liminal periods of dawn and dusk, when the natural levels of solar radiation are at their most ambient, settling around 8-10 Hz – equivalent to the light alpha trance state. It is no coincidence that for many aeons these are the favoured times for prayer and worship, or for engaging Deity. Three elements will ensure success: a favourable underground force focussed within a sacred place or location; a favourable cosmic or celestial influence and an ‘open’ mind, free of ego-centrism.
To engage in this sacred dialogue, we have to re-enter paradise, the neural centre of the brain through the dreaming eye. Hypnogogic realms guide us into lucid dream worlds that challenge the warp and weft of accepted realities; in this gloaming we may perceive ourselves through a mirror darkly. Our ‘outer world’ physical or spatial boundaries reflect those of the ‘inner world,’ of the ego, whose existence depends upon separation from the Source. Boundaries assert liminalities, thresholds – the point of transition. Boundaries delineate both sacred and profane time, space and reality. To achieve non-spatial awareness we first need to develop the ability to plot the intersection of time and place in
order to make qualitative rather than quantitative space.
“Where then is the true boundary? In the thought, the Mind, the expression, or the action of intent? And is it anchored to place or being?”
Aldous Huxley ardently promoted the concept of unity within consciousness. For him there were no boundaries other than the brain itself, which he believed reduced the Mind into manageable portions. We receive data in the form of signals which we then convert into mass and form; we (the ego) make the separation, we make the distinction. From this explanation, it becomes clear why so many diverse peoples have over time, considered their most holy places as the sacred centre of their universe. Some of these most hallowed sites around the world are undeniably some of the most aesthetically inspiring: Mount Kailash, the Ganges river; the Dome of the Rock, Stonehenge, Newgrange, Mecca, Delphi and St Peters, not to mention generic springs, waterfalls, moorland, wells, caves and temple remains.
All share the mind state of universal centrality, the axis around which numerous cosmologies revolve. From these points, the prayers of many millions of people have been given life, purpose and meaning. Towers and steeples rise upwards, ascending focus and attention to the heavenly hereafter. In Asia, minarets and stupas pierce the heavens, creating a divine intersection. Even temporary structures such as totem and may-poles offer this connection, at the conjunction of heaven and earth, where all elements combine, and where the twin involutionary and
evolutionary spirits rise and fall. Hearths, altars and shrines all symbolize a position within, upon or around which the divine numinosity inhabits, transports or imbues itself. This geometric and geomantic centre corresponds to the heart, the fire altar of devotion and sacrifice, where the liminal shift occurs.  In fact, it has been justifiably claimed that:
“….the only logical direction perpendicular to three dimensional space is within”
This cosmic union of celestial and terrestrial forces fructify within the yab-yum conjunction as we become aware of ourselves as the qutub or nodal the point betwixt the ever spinning nowl star above and the earth’s core beneath our feet. Composed of quadrennial directivity aligned to the cardinal winds, we may project ourselves into the orientation of choice, because as mobile bi-polar units of energy, we dissect the intersection of land, air or sea at any give vector of spatial radii. All celestial features are drawn to the horizon, effectively rooting myth to place and time. As the omphalos of our own universe, the dome of heaven arcs above, centering us within its distant rim. As we move, the focus of those events aligned to each strand of our geomantic compass move with us, animating the landscape around us. Static markers inhibit ingress and are contra to this synergistic process. Even so, sacredness does not emanate from the landscape alone; en-souling is the process of synthesis. Imbued with the soul of its people who over time have lived and died upon it, it sings its song to those with ears to hear it. Each generation engages this organic symbiosis reaching into the dreaming states of the ‘Inter-world’ – oneiric access to a parallel Universe. It is this all enveloping fabric that activates the necessary shift for many, facilitating the ‘crossing’ from the mundane into the
sacred in terms of both conditions of mind and of space.
Trance states allow us to forcibly eject the lurker on the threshold (of consciousness) that otherwise bar our way; this primal interloper is the
seasoned ego who serves to anchor us within one reality only. The resultant reverie induced by any combination of the various afore-mentioned trance-induction techniques, determines our approach to a given landscape and thus our expectation and experience of it. Using the visual features of a landscape to trigger anamnesis, Holy men and women access this dreaming state or transpersonal reality quite easily; the rest of us have to work a little harder. Ultimately we all mediate between the physical and the metaphysical realms where as the zero point hub our bodily sheaths resonate in tune with the event horizon – the liminal point of ‘crossing,’ from one reality to another. The landscape invites poetic dialogue and the sensitive mind reciprocates. Perception shifts us from the outer to the ‘Inter-world,’ where we clothe our impressions with a paradisial state, recreating Edin. This‘Pure Land,’ the state of mystical awareness describes the intersection between the group soul of all humanity and the divine World Soul in the four squaregarden of the four-fold body, in the Sophianic Mysteries.
The yearning soul is readily seduced, embracing passively the construction of the inner temple or mystic rose. Nourished by numinous myth, the rose – the ‘Xvarenah’ and central locus, unfurls. Through the unveiling of ‘Haq’(Truth) we will understand where the soul realizes itself as a product of God. Only the inner dreaming eye is witness to this absorption of Geosophy (wisdom of the Earth) experienced in the sublime mysteries of Sophia. Effulgent visions of the symbolic inner earth, of ‘barzakh’ or cosmic centre, where no shadow is cast, are transmuted and transfigured by an act of alchemical mediation into the manifest plane of sensible form as light. 
Perhaps then, to reclaim paradise, all we need to do is learn again how to see.
[Copyright of Shani Oates. This article was originally written for the 'Wanton Green' Sacred Landsacpes Awareness Project published by Mandrake of Oxford. 2011]
 Paul Devereux ‘Re-visioning The Earth’
(Simon and Schuster: NY, 1996) 82-87
“From the human perspective, the
noosphere represents the attainment of the super-mind, a singular state of mind
and consciousness where the individual and the personal have been totally
subsumed into the workings of a higher mind – a superhuman mind. This is a mind
and consciousness beyond what can be conceived of if we limit ourselves to
descriptions and conceptualizations of consciousness that remain centred on
individual self-realization” [http://www.lawoftime.org/noosphere/nooarticles/sriaurobindo.html]
 Paul Devereux ‘Symbolic Landscapes’ (Gothic Image: UK, 1992) 105
Paul Devereux, 1996, p95
Paul Devereux, 1996, p66
Paul Devereux, 1996, p70
Paul Devereux, 1996, p244