The “self” of such an occultist would then be allied to this double, who is the bearer of his memory and intellect, and could incarnate himself anew–avoiding purgatory and the whole path of purification, illumination and union which is the lot of the human soul after death.
Then one could not only animate the double crystallised from a desire, a passion or a dominant intention, but also equip it with an intellectual apparatus of very developed functioning and a mechanical memory in which all the facts of experience on the physical plane are accumulated. 359-360)Īnd the same thing that happens with human beings who are possessed by strong desires, passions and intentions can be achieved methodically by making use of the scientific method of the “construction of the tower of Babel”. …Ī ghost is always constituted as a consequence of crystallisation, i.e., crystallisation of a desire, a passion, or a purpose of great intensity, which produces a complex of energy in the human being. What, then, is a ghost? It is exactly what Gurdjieff teaches concerning the product of psychic crystallisation effected from within the physical body, and which can resist the death of the latter.
It is as if a certain quantity of energy, freed through death, but remaining condensed and not dispersed, manifests as an entity or as an individual “body”. Thus it happens from time to time after someone’s death that this person or “something” of him or similar to him manifests in an outward and physical way (noises, movements, etc.) in the guise of an active energy. Now it is no longer a matter of believing or denying now it is a matter only of understanding and explaining. There is an immense literature, without speaking of facts that one can find in the sphere of personal experience, which bears witness to the existence of ghosts. This is not a question of belief it is a matter of fact.
This becomes most evident in Letter XIII, on Death, which includes arguments on the reality of ghosts and the mechanisms of reincarnation. Valentin Tomberg‘s Meditations on the Tarot: A Journey into Christian Hermeticism, discussed earlier in connection with the Afterword by Hans Urs von Balthasar, is, as Theodore Parker once said of another work, “a curious farrago of sense and nonsense.”Īnd it is most certainly nonsense of a heretical nature, denying fundamental Christian teachings of the nature of the human person and his relationship with God.
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