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AN ARTICLE TO BE PUBLISHED IN THE SOPHIA FOUNDATION

OF NORTH AMERICA NEWSLETTER: STARLIGHT
VOL. 9, NO 1
SPRING 2009

PART II
PIERCING THE VEIL OF LANGUAGE:
HOW TO ACHIEVE INTUITIVE KNOWLEDGE IN MEDITATIVE READING
By Bill Trusiewicz
This is the very essence, the secret of modern Initiation: to get beyond words, to a
living experience of the spirit.
Rudolf Steiner, The Tasks of the Michael Age,
Dornach, 13 January 1924

In Part I of Piercing the Veil of Language, I introduced my readers to an inner path of

knowledge, which we all have already trod with some awareness, a path that leads through
deeper and deeper waters, so to speakthrough study and meditative reading. This is, of course,
not the whole path but a very important part of the path in which we exercise ourselves, exercise
our faculties of hearing, sight and judgment, that are the means by which we may steer
ourselves on our journey through life. These deeper waters are the life-blood of our spiritual life;
they are the waters of the etheric world: the springs of living water that Christ Jesus spoke
about. In Part I, we looked at two prerequisites to entering the temple of higher knowledge in
order to pierce the veil of language and then eight suggestions that were given as guideposts
along the path, as signs to help guide us away from the superficial, the glitter of spiritual ideas,
that distract us and may even flatter our spiritual pride, or help guide us away from the banality
of repeating empty spiritual phrasestowards the deeper springs of spiritual knowledge that can
sustain us and ground us in the humble soil of true understanding.
We made reference, in Part I, to the Sophianic community of the future that takes its imperative
from Archangel Michael, the spiritual being who has been called the Fiery Thought King of the
Universe. We saw how we must learn to think without words, without language. I quoted a verse
from the Gnostic text The Sophia of Jesus Christ, in which Sophia is named Silence. We saw that
She operates in the pre-verbal sphere and that her power in that sphere is perfect. There is a
perfect reflection of spiritual reality in the silent realm of Sophiabefore words. And the verse

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tells us, as well, that immortality may be attained within the continuity between the immortal
man [Christ] and his consortSophia. It is this marriage of Christ and Sophia that gives birth to
the new Sophianic community which is the temple of humanity, an ideal community where
Wisdom and Love meet, where divine and human love are mingled and become one. In this we
can begin to see something of the meaning and significance of the Word, in respect to language,
the Logos, the second person of the trinity of the Creator and His relationship with Sophia who
is called Silence, the second person of the divine feminine trinity of creation.
Now, let us proceed from the earlier indicated suggestions in Part I, to an attempt to elucidate the
goal of meditative reading, where process and content are one, as stated by Christopher
Bamford in his original question that this two-part article attempts to answer. That goal being, if I
may reword it: to break through the barriers of subject and object, to experience the world inparticipation-with-it instead of over-against-it. To feel oneself to be over-against the world, is
the experience that is fundamental to the analytical mode of perception, which has its basis in
literal thinking. By an unremitting fixation on words, an over-reliance on the discursive intellect
we perpetuate the curse of our agethe experience of alienation, of separation from the essential
nature of the world around us.
Analytical or discursive thinking serves a good purpose. It is an essential and useful tool for
manipulating and negotiating the physical world; by it we have achieved great things in
technology, for instance; but it must not be the last word in our thinking. We must not let it
become the ruling impulse of our philosophy, or our approach to life. It is not adequate, or suited
to the art of living or the spiritual dimension of life. Our age is deeply entangled in a struggle to
free itself from the stranglehold of abstraction that results from the unyielding rationalism of the
discursive intellect. In order to free ourselves, we must ask: How is it possible to transcend the
curse of always thinking in terms of the self and the not-self, the sacred and the profanethe
fragmental view of the world? How can we reach the sacred land of no judgements, where
triumph and abasement can meet, and become the bread and wine of our spiritual life? To answer
this, I would like to clarify the goal, which is a process rather than an end-in-itself. To do so we
will explore the process of cognition to gain a more concrete sense of what it means to pierce the
veil of language.
It is true that if we can make a heart-connection to our world, to the things in our world, we can
unite ourselves to the cause of things, to the essence of things, and break the stranglehold of
abstraction. It has been said by teachers of spiritual science, that the goal of uniting with the
essential nature of the world around us can only be achieved when our strengthened thinkingheart forces can penetrate the objects of perception in our everyday world and transform them.
This is an inaccurate way of saying something that does not occur spatially as a penetration but
rather in timeas a fusion. Actually, once the thinking-heart is active, object-ness (or otherness)
in perception disappears in the archetype that one perceives as the luminous subject that is selfremembered in ones awareness. Not intending to be obscure, the previous sentence seeks to
overcome conventional verbal limitations. It may not be readily understandable because it
describes an experience that has largely escaped analysis and description, and therefore requires
new terms and language constructs. This manner of speaking points to future poetic language
that can speak of such things. The foregoing is not poetic, per se, but is unconventional since the
experience it describes is unusual.

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An illustration might serve to ground the abstract quality of the above attempt to describe higher
cognition in concepts alone. To this end, I would like to echo Thomas Aquinas identification of
the three requirements for beauty. I quote:
Ad pulcritudinum tria requiruntur. integritas, consonantia, claritas. For beauty, three
things are required: wholeness, harmony, and radiance.
The first two, wholeness and harmony, which lie in the realm of space, require us as observer. To
see wholeness and harmony, we must stand over-against those qualities which represent the parts
of the beautiful thing. Even in wholeness or integritas, one is separate from the object of beauty
when one sees the parts as contributing to the whole. It is only with the third requirement,
claritas or radiance, that we are able to unite with the object of beauty as it expresses itself fully
radiating its inner quality. The former qualities may be reflections of the inner quality, but they
are essentially outer characteristicsand are observed externally. The expression of the inner
quality of the beautiful object is different in this respect: the radiant aura of beauty embraces and
includes the observer, who is an active perceiverthereby bridging the self-other dichotomy.
What is spoken of here is not a given experience, as the appearance of a merely physical object is
to our sight. The subtle experience of inner beauty does not force itself upon us in the same
manner as our normal sensory experience, which impinges upon our consciousness such as when
physical light falls upon our eyes. We might say that the beautiful object that we observe (a
flower for instance) gives us an opportunity to remember the essential nature we share with it.
That would be another way of explicating the abstract, and admittedly obscure formula for
higher perception that I stated in the previous paragraph.
The spiritual scientist knows that the etheric realm, the realm of life out of which unfolds the
plant nature we observe, is also part of the human constitutionwe have an etheric body
identical in nature to the etheric body of plants. Spiritually perceived, the luminous claritas of
beauty is a primal memory of our plant nature; it is a conscious participation in the creative
forces of the etheric world. Seeing this we can begin to understand what Plato meant when he
said that: Beauty is the spirit manifest in the sense worldmaterialized. (my paraphrase) We
learn, also, from spiritual science that the etheric world is the world of time, that its luminosity is
transparent to time and that it is a sort of repository of memory. So we can see that this process
of perceiving, that is a participation in the creative forces of a flowers beingness, does not take
place in space, but in timeas a synthesis, or as stated aboveas a fusion. Perhaps an example
of poetic intuition that is a memory of the pre-Fall watery state of Lemuria would be helpful
here. In this poem, one can begin to sense the paradisical participation in nature that was the
human experience at that time in contrast to the dry abstract quality of modern cognition that is
generally not a participation:

Songs of Ancient Children

Stream sands rustle
Pebbles roll over-and-over;
Stones, friendly, clatter-bounce,
downstream together washing softly.

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Bone creaks scrape up ancient songs

Buried below,
When wonder had no name,
When breezes floated
in-one-ear-and-out-the-other,
Remembering when we floated
On our own bodys fluid,
Sounding like the brook itself.
Written by the author in 1976

This poem speaks out of an intuitive experience that is made possible by holding a balanced
tension between blissful serenity and a crystalline, almost painful alertness. In a serene mood one
bathes in the luminosity of the scene beheld; while ones alertness focuses and concentrates
consciousness to shape the verbal expression.
The experience of claritas, or luminosity, is actually not so uncommonbut is an experience
that is usually not adequately accounted for. We are embedded in and live in the etheric realm
that is glowing with this radiance; we experience it but are usually not conscious enough to
recognize it. When we awaken, and remember these luminous moments, we acknowledge
them by calling them epiphanieswe are moved by them; we feel their importance. A poet,
typically, moves from epiphany to epiphany; he or she is entranced by the etheric luminosity of
thingsthe ingenuity and brilliance of Life. Like poets, we must catch these ephemeral beings in
our nets, become chasers of butterflies, so to speak. We can do this by committing ourselves to
further concentrate our attention on Life, to be more present so that our epiphanies will become
more commonplace and also by learning to focus our attention on the memories of our luminous
moments. The more we can recollect these events with precision and inquire into their meaning,
the more we will be able to draw out the spiritual riches embedded in them. Working with these
remembered experiences provides a bridge to further experience. Also, and more importantly, we
acquaint ourselves with a developing process and thereby strengthen and nourish that process to
produce similar experiences in the future.
Inevitably, through attention to our experiences, we begin to feel the power behind these
epiphanies and realize that what we have encountered is not merely a very important thing but
instead, a heightened mode of perception. Eventually, the conviction arises that this mode of
perception yields a higher, more convincing reality than what we normally experience, that the
knowledge attained thereby is somehow, incontrovertible and inviolable; it stays with usit does
not diminish but endures. Rudolf Steiner characterizes Michaelic thought as iron-like. Spiritual
thoughts and ideas that rise up in importance above everyday ideas, spiritual thoughts and ideals
that we believe with great convictionare carried to completion by Archangel Michael. Spiritual
thoughts and ideals that are felt deeply, that grip us with such power that we cant imagine them
not manifesting in action on the physical plane, even against all odds, even if it must be in a
future incarnationif we have spiritual ideals that grip us like that, these living thoughts and
ideals are carried out by Michael. We feel his power in such thoughts; such ideas that have

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become ideals, realizing Rudolf Steiners often repeated statement: Every idea in us that does
not become an ideal slays a force within us. The force that is slain thereby is potential Michael
force.
It is essential to recognize that within our language, within our texts, as we seek for illumination
in our reading, if we apply sound judgment and logicwe will always find discrepancies, halftruths, and inconsistencies. This should not alarm us. Any text that is examined thoroughly will
reveal this characteristic. It is the very nature of symbolic communication. Even mathematics,
which seems so precise and faultless does not stand up to the strictest logic and judgment; this
higher logic takes into account the whole as well as the parts and does not exclude Life. Albert
Einstein has seen this; and we see it in his statement: As far as the laws of mathematics refer to
reality, they are not certain; and as far as they are certain, they do not refer to reality. This
points to a higher logic and judgment than that with which we are familiar. And only rarely have
these higher laws been clearly elucidated. They are the laws of Life, of the etheric plane; and
they are characteristically good, true and beautifultogether. These three never break ranks in
this world. Rudolf Steiner knew this higher logic and expressed it thus: contradiction is inherent
in reality and Contradiction is everywhere at the basis of all being.1 To find higher truth, we
must learn to live with contradictions, we must seek out the contradictions and let them live in
us. This is one of the most important ordeals of the modern soul seeking initiationto press
beyond contradictions. Only so are spiritual realities illuminated.
Another way of saying this is: riddles, paradoxes and conundrums are ever present to anyone
who is determined to know what stands behind appearances, behind life. When one is determined
to know absolute truth and reality, the phenomenal world itself is a conundrum; life is an enigma.
Modern scientific knowledge is handicapped, completely incapacitated, in the realm of Lifeit
cannot define Life. The phenomenal world presents itself to our understanding in language but
life evades the categorical nature of language. Life is a mystery. Life stands over against our
understandingit appears as impenetrable to the intellect. That is why, for instance, zen masters
use paradoxes and riddles to provoke a deeper understanding in their students. These teachers are
aware of the fact that it takes a bold stroke to untie the so-called Gordian knot of the intellect
the riddles, paradoxes and conundrums of life will not yield to the discursive mind, to
conceptual thinking nothing less than illumination, clairvoyant seeing can do the trick. The
Zen koan, for instance, is a linguistic device employing paradox to urge the student to a higher
level of perception. A typical koan is a seemingly nonsensical verbal construction often in the
form of a question like: What is the sound of one hand clapping? Or: What is the name of the
nameless? In the Zen tradition the master gives such koans to his students as subject matter for
meditation. The question is to be taken very seriously and the master wants to hear the students
answer. It is given as an impetus to illumination for which the student must take a leap beyond
mere intellect to higher knowledge. The following koan-like epigram which I believe is from the
Chinese Taoist sage, Chuang Tsu points to the possibility that opens up in sense-transcending,
word-transcending perception: Once a person has heard the sound of crystals growing in a
mountain cliff he will no longer be satisfied with verbal explanations. (My paraphrase,
reconstructed from memory.)

Rudolf Steiner, Wonders of the World, Ordeals of the Soul, Revelations of the Spirit, Lecture 6, 23 August 1911

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Many of us are familiar with the view of initiation given by spiritual science, the three tiered
schema of imagination, inspiration and intuition. In order to pierce the veil of language it is
essential to develop intuition. Without an understanding of intuition, what makes it worthy of our
aspiration, it is difficult to gauge our progress towards achieving the goal of piercing the veil of
language. Imagination and inspiration are indispensable, but they are primarily indicative of
phenomena of the soul world and not the spiritual world proper. This is because imagination and
inspiration rely on representations, symbolic phenomena to communicate their message: pictorial
or image representation and verbal or spoken representation. Representations "re-present" or
"present again" something in a different form. Intuition differs fundamentally from the first two
levels of initiation by the fact that it reveals what lies completely behind the veils of
representations. At this point we transcend the symbolic gestures of both image and word that are
inherent in imagination and inspiration. Here we move from symbol to reality, from
representation to presence. Entering into the presence of a thing is intuition. This is not achieved
through any medium such as spiritual light or sound but by spirit itself. In intuition, our spirit
lives within the spirit of the other and visa versa.
Only with intuition can we properly say that we break down the barriers of subject and object.
Many teachers of the path to higher knowledge claim that there is no way to speak of the
experience of higher intuition, just as some artists refuse to speak about their workin
recognition of the limitations of language. Certainly, ordinary language is inadequate, as we
indicated earlier; but poets and artists through the ages have managed to express such things,
albeit without the demand for attention that usually accompanies the scientific approach.
Science, by definition, claims validity and demands universal recognition. Poets and artists, on
the other hand, expect their meaning to remain somewhat hidden; they rather enjoy having a
secret since they know there are good reasons that such things are withheld from the uninitiated.
If we acknowledge the transcendental qualities of language, the ability of language to surpass
itself (something poets have always understood), then we can begin to speak the unspeakable.
Incidentally, a time will come when this new language we are developing will have the same
respect that science has today and the sort of science we have today will be considered
superstition.2
So, in our meditative reading we must learn to read between the lines, so to speak. We must enter
into our texts with our radiant spirit glowing and meet the radiance that lies behind language
the genius of language itself. We must stop the world; end all movement in space and enter into
the quiet, still, silent womb of creation, the timeless sphere that gives birth to timethe etheric
world. By doing this we will penetrate, with our cognition, the world of appearances, the sensible
world, the world of paradoxes that crave illuminationand enlighten them. But God hath
chosen the foolish things of the world to confound the wise; and God hath chosen the weak
things of the world to confound the things which are mighty.3 says St. Paul. What today is
considered to be something of a feeble voice in the world: the voice of poetry, the voice of
spiritual science; they are the voice of one crying in the wilderness.4 These are voices that
confound the wise of this world. Voices such as come from this writing, are feeble, are tentative,
are uncertain, compared to the great voices of modern science and academia which have such
wide acceptance. Though we might like to consider our voice to be a clarion call, and
2

Refer to: Preparing for the Sixth Epoch, Rudolf Steiner

New Testament, 1 Corinthians 1:27
4
New Testament, Matthew 3:3; Mark 1:3; Luke 3:4; John 1:23
3

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indisputable, and it is that; we must admit that it is a mere stammering, a very young and
tentative effort at speaking the truth of Sophia, the Wisdom of a coming age that has barely yet
been born. Hence we move from silence to first speech, to tentative declarations, from wordless
wonder to a stammering, broken, wounded expression of the highest, the most sublime, the
unspeakable. And the Word was made flesh and dwelt among us.5 Wounded and bruised, 6
crowned with thornsHe, the singular expression of the divine Logos.
Here we approach the threshold of a deep mystery which I will attempt to elucidate briefly as a
final word. It is the mystery of the wounded healer. It is the mystery of the wounded Word. I have
attempted to show how the genius of language reveals itself most clearly at the point at which
language breaks down, where it clearly fails to maintain its outward integrity, in what seem like
errors and inconsistencies, in contradictions and paradoxes. I have endeavored to show that the
greatest clarity is bound to appear where the philologist and the scientist have the most trouble,
where earthly logic simply fails. Those who are most likely to dismiss poetry as imprecise,
obscure or irrelevant, are those who are judging strictly from the standpoint of earthly logic.
I would like to invite my readers now to look even more deeply with me into the WordChrist
the living Word, and to ponder the following questions. At what point in his journey on earth was
this Word most expressive? At what point do we discover the power of the Word most clearly
manifested? At what point does the Word speak most eloquently? Was it when He gave sight to
the blind man or when He made the lame man walk? When He commanded the elements and
they obeyed Him? Was it when He raised Lazarus or the son of the widow of Nain from the
dead? Although these outward signs and miracles are indeed expressions of His compassion, His
wisdom and His might, His true glory is nevertheless revealed in His wounds. It was in the
scourging, the wounding with the crown of thorns, the piercing of His hands and feet and side,
and His heart, that we are able to see the light of his inner being streaming out, pouring out of
Himand through His resurrection. In His wounding and Death, He is most radiant, most
glorious.7 By His stripes we are healed.8
There is a deep mystery to language, to the Word. We must learn to use the Word, to understand
the power of the Word, to wield the sword of the spirit that is the Word. One of the greatest
treasures of the future Sophianic Community, the Philadelphia towards which we strive, is
hidden in the mystery that enfolds the Word. According to Rudolf Steiner, in the middle of the
sixth epoch, the time of the flourishing of the church of Philadelphia, (about 5000 AD) there will
be a manifestation of the Word, the likes of which the world has not yet seen. The Maitreya
Buddha as emissary of Christ in the renewed Pentecost of the divine feminine will demonstrate
the miraculous creative power of the Word for all to see. The Maitreya will speak things into
existence.9
5

New Testament, St. John 1:14

Old Testament, Isaiah 53:5 But he was wounded for our transgressions, he was bruised for our iniquities: the
chastisement of our peace was upon him; and with his stripes we are healed.
7
This streaming out of healing from the wounds of Christ Jesus has been illustrated by numerous painters such as in
Giotto, St. Francis of Assisi Receiving the Stigmata; Lucas Cranach the Elder, Damnation and Salvation, Matthias
Grunewald, The Resurrection of Christ.
8
Old Testament, Isaiah 53:5
9
Refer to: Valentin Tomberg, Christ and Sophia, p. 345 Steiner Books 2006; Rudolf Steiner, Esoteric Christianity,
p126; ibid, p. 184-185
6

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The great cosmic being of the Christ, the Word, was only revealed fullywhen He was pierced.
It was then that the veil of the temple was ripped open, that the way was open to the Holy of
Holies. Everything was transformed in the wake of this piercing. The Law gave way to Grace;
that supernal Light entered the world for the first time since paradise; Love erased all the
divisions and distinctions that divided human beings from each other. St. Paul says that in Him
was contained the fullness of the Godhead bodily. In Christ, we also can be filled with the
fullness of the Godhead. When we are so filled with the spirit that language cannot contain what
we must express, when we are so imbued with enthusiasmthat it hurts, that the world around
us is like thorns that we gladly wound ourselves on, just to let out some light, some lovethen
we are at the heart of this mystery. Novalis knew this secretthe secret of Love incarnate. He
writes of this twice:
Whoever flees pain will love no more. To love is always to feel the opening, to hold the
wound always open.10
Who flees pain no longer wishes to love. The lover must feel the gap eternally, must hold
the wound open. May God ever maintain in me this indescribably beloved painthis
sadness and memorythis brave longingthis manly resolution and faith strong as a
rock.11
Piercing the veil of language in meditative reading is a matter of no small importance in our
time, in the time in which the first seeds of the community of the sixth epoch must begin to
sprout.12 As we have seen, it is only in the highest sphere, that of intuitionthat one fully
transcends the subject/object dichotomy. It is here that the very idea of knowledge, as we know
it, also breaks down; here we put away what we may call our childish representations; here we
transcend the curse of always thinking in terms of the sacred and the profane, the self and the
not-self, the fragmental view of the worldand reach the sacred land where reason no longer
flies in the face of amazement. This, I believe, is what St. Paul was referring to when he wrote to
the Corinthians speaking of love13 as the goal of knowledgethat when the perfect has come,
the imperfect would be done away with. In this context he speaks of knowledge as childish.
And of knowledge again: It shall vanish awaywhen love is attained. So the idea of the path
of the heart, of love, is only correctly valued when we realize that it subsumes knowledge within
itself. It is no longer a question of knowledge or wisdom as a heady intellectual matter nor of
love as merely a powerful sentimentbut of the marriage of the two in a dance that is a process
of enfolding and unfolding in which there is no object or subject but two beloveds who are
partners in a revelatory dance that is a mutual awakening. Here we see Christ and Sophia, Love
and Wisdom, the Word and Silence in this revelatory dance in which they are difficult, if not
impossible, to distinguish from each other. They each take on characteristics of the other in a
whirling that dissolves Knowledge in Love to create Wisdom and which pulls Light out of the
Silence to create Words. The following verse taken from the same Gnostic text I quoted earlier
(The Sophia of Jesus Christ), illustrates this last point:
10

Novalis, Notebooks
Day 80, From Novalis journal that he began on April 18 dating it from the day of his beloved Sophies death.
12
A law of spiritual economy states that the middle point of a previous epoch is the starting point of the impulse of
the following epoch.
13
I Corinthians 13
11

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Whoever knows immortal spirit of Light in Silence, through reflecting and consent in the
truth, let him bring me signs of the Invisible One, and he will become a light in the Spirit
of Silence.14
The signs of the Invisible One, referred to above, are nothing more than language, the Word,
speechspeech out of Silence. So we move from silence to speech, from wordless wonder to the
dance of the Word and Silence. It is not only a dance for Christ and Sophia, for the immortal
Word and his consort Silenceit is a dance for us. We are called into this dance by Him, our
Bridegroomas His Bride. who does not enter into the dance does not know what is
happening.15 We are called to a Holy Marriage where Wisdom becomes Love and Love,
Wisdom, where the Sun and the Moon are united, where neither one has an objective outline that
divides the two but both have become One.
As we, His partners, enter into the mystery of this cosmic dance of Christ and Sophia, as our
means of access to the spiritual world, as our path to knowledge of the spiritual world, what we
gain is awesome beyond measure, infinitely complex, true, beautiful and goodand I would be
remiss not to mentionalso terrifying. To discover such riches, that are of inestimable value, is a
path that requires a continuous dedication of thinking-heart forcesuniting Wisdom and Love.
The way to cultivate this aptitude? Feed your thinking-heart through meditative reading and
other soul strengthening exercises and make its revelations your everyday reality.
To that end, again, the words of St. Paul are apropos: For now we see through a glass darkly;
but then face to face: now I know in part; but then shall I know even as I am known.16
__________________________________
The following 3 poems were used as sidebars at the time of the publication of this article:

THERE YET ABIDES PAIN

There will always be pain-14

The Sophia of Jesus Christ 117:15-21

The so-called Round Dance of the Cross from The Acts of John, 95
16
I Corinthians 13:12
15

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At least a memory of earth's tragic deaths.
Even in the pristine moment of petal-white-beauty,
In that bright festoon of life's relaxed and generous hold,
There is a stab of cold steel concealed,
Like that which rent the ancient veil.
There is no excellent beauty
but that cruelty has pierced it's hands,
Nay, nor peace, nor rest, nor place to lay the head be found.
For what ore that lay idle and uncut by sharp implements
shall see the light of day?
And shall that ore which has not been heated hot
be shaped to serve a noble task?
Bill Trusiewicz
Circa 1987

MARRIAGE OF
JOACHIM AND BOAZ
Having reached
Un-anguished shores,
Reason no longer
Flies in the face
Of amazement.
Ocean waves that
Kiss the shore:
Celebrate the marriage
Of triumph
And abasement.
Shocks of beauty
Cacophonous
Sound
Like wine spilled
And bread broken
Life giving.
Bill Trusiewicz
Circa 1982

The Poet's Dilemma

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If anyone would become immortal it must be from the continuity between the Immortal Man
and his consort the fallen Sophia who is called Silence for in the perfect reflection before all
words her power is perfected.
Eugonostos The Blessed and The Sophia of Jesus Christ III, 4:1-11

Oh sweet abyss behind the words

Where Sophia lies luxuriant,
My Lover, of the mystic shade
Who allays the pain of knowledge-The wretched edge of representation,
My Goddess,
Must I, your pleasure's pawn,
Squander the treasure of your trove
On the pale of paltry verse-The brazen clash and tinkle of lexiticulation?
Or, shall I spurn the continuity
Between holy Silence and her Consort?
God forbid; I shall break the spell of still exactitude,
The sweet cell of circularity
And give air to the ineffable,
Die the death-Flame-out in fragmentation.
Mother, Daughter, Wife of my youth
Preserve, will you, in this undazzling death
The aura of your luxuriant repose
And let blaze from gray ash 'scriptions-The Immortal light in Silence.

"Whoever knows immortal spirit of Light in Silence, through reflecting and consent in the
truth, let him bring me signs of the Invisible One, and he will become a light in the Spirit of
Silence."
The Sophia of Jesus Christ 117:15-21
Bill Trusiewicz
3 September 2000