Bruce Charlton's Notions

It was seemingly difficult for Owen Barfield to express clearly what he meant by Final Participation of human consciousness - indeed I think he exhibited a reluctance to be explicit on this point.

I now feel I have sufficiently understood Final Participation to re-explain it in my own words; but in doing so I take a step further than Barfield was willing to go in most public fora; and I think I can understand why.

To make Final Participation clear involves acknowledging its basis in Christianity - which has a tendency to alienate non-Christians; while at the same time claiming to move-forward-from, and in that sense 'supercede' Historical Christianity - which would tend to alienate most Christians: thereby leaving Barfield with only a very small audience!

Anyway, whether or not the above understanding is a correct guess: here is my understanding of the assumed historical sequence of Original Participation - going through various phases to our current almost wholly-alienated Modern Western Consciousness Soul - to Final Participation.

The key concept is theosis, which is the process of becoming divine. The consciousness of theosis therefore clearly depends on the concept of the divine: in becoming like-god it depends what we understand by god.

Original Participation was the situation of the first Men - who lived in hunter gatherer societies. They understood the divine to be something like energies in a process of circulation and transformation. Theosis was therefore the living daily experience of participating in these energies and transformations. The system was closed, all is as it was and ever will be. Man is part of the divine, but not a separate self.

This was the childhood of Man.

Then came the start of an increasing degree of self-consciousness, of Man as aware of Himself as an Agent with 'free will'; which brought with it an increasing sense of separation from the divine. At first the separation was only temporary and could be overcome by the activities of priest, performing rituals, in temples - and the ultimate aim was to restore each man into the divine. Mundane life was an exile - the aim was reabsorption of the individual self-consciousness back into the divine consciousness. Man conceived himself as as 'a worm', with the merest glimmer or vestige of autonomy - and that autonomy essentially wicked.

By stages, over many centuries, the separation of self-consciousness and awareness of the self as unique increased until it became almost (but never fully) complete; so that now and for many generations Man regards himself no longer as a worm, but as the only god - which either leads to absolute (but brittle) pride at his self-creation of his own reality out of nothing; or (and eventually) to despair at his belief that therefore reality depends on his own continuous creation and is therefore feeble and temporary and doomed to end with death - Man regarding himself as something even-less-than a worm.

At this stage theosis has stopped, is no longer a purpose, life has no meaning outside of the contigent and ephemeral and private subjective consciousness.

This is the adolescence of Man.

Final Participation is the renewal of a new kind of theosis in which God and the Self are both regarded as real (eternally real) - and there are many selves, each on the path towards divinity. So the aim is not immersive participation in divine energies; it is not reabsorption into the divine; but the aim of Final Participation is instead to participate in the process of ever more, and ever more loving and creative, relationships between the many eternal selves of Men on the one hand and God (in divine multiplicity) on the other hand.

Final Participation is Final because the system is no longer closed (as it was in Original Participation) but open-ended and capable of eternal expansion, as we as individuals each and collectively grow towards a divinity of the same kind and level as God - but an unique, and continually added-to divinity; and with many others (being added-to) all around us, in relationships with us, who are doing the same.

To move towards Final Participation we need to consider the nature of our relationship with the divine - and that we are to understand ourselves as immature and very-partial divinities - but that God has a loving and paternal relationship with us; so we need have nothing to fear from him and an attitude of trust and confidence in him as he will always want the best for us and work for that end.

For Final Participation, therefore, we need to see God as a person and a personal friend; and not somebody or some-thing vast and mysterious to be awed by and needing to be appeased, not somebody to be pleaded-with, nor an alien and incomprehensible being to be worshipped - and not an abstract infinite perfection which we seek to 'lose ourselves' into. At least, such attitudes cannot be foremost and regulative of our relation to God - but only background, exceptional and temporary.

Of Course, God condescends greatly to meet us at our level, and for that we should be grateful; but having said that we just need to put aside that fact and get on with the relationship at our own childish or adolescent level (just as a child knows that the adult is condescending to play, but the play cannot be play unless that condescension is 'forgotten' while the play is in progress). Respectful friendliness, trust, confidence - and an 'equality' which (like the child's in play with  parent, as he grows) is not less real for continually being superceded by higher levels of maturing and diminishing magnitudes of difference. 

Barfield - following Coleridge - saw reality in terms of distinguishable, dynamic but not separable polarities. The Polarity of Final Participation may be between God as an eternal and fully-divine person; and each of ourselves as eternal and partially-divine persons. The poles never to be united, but always bound-together in dynamic process, energized by that thing we could call Love - so long as we are clear that Love contains many positive aspects such as creativity, intelligence, power...

In sum - the movement from Original to Final Participation (leaving-out the long transitional state that occupies recorded history, and in which we still seem to be 'stuck') is therefore centred on the work of Christ; understood as enabling the change from theosis as loss of the self and reabsorption back-into the divine - to theosis as a stronger and maturing self-awarness and consciousness; closer and closer towards the adulthood of a full friend-like relationship between the personal loving God and his growing-up child.

It is the lived experience of this theosis which is Final Participation.

*

Note added: Having posted the above I almost immediately came upon an explicit confirmation of my interpretation on page 154 of What Coleridge Thought by Owen Barfield:

...The polarity God [polar-with symbol] Man is the basis of all polarity, in nature and elsewhere.

This leads to my final summary:

Original Participation = Divine Unity
Consciousness Soul = Human Separateness
Final Participation = Divine-Human Polarity

Romanticism Comes of Age was the title of a collection of essays published by Owen Barfield in 1944, and also of the biography of Barfield by Simon Blaxland-De Lange in 2006.

This matter of Romanticism is one of Barfield's major statements with relevance to our times - he is saying that Rudolf Steiner's core insights are the completion of what began with the Romantic movement, and they are a necessary next step for human spiritual evolution (ie. the divine destiny for Man).

I will summarize my understanding of this matter, including adding my own framework.

1. In ancient times, especially during the hunter gatherer era, Man lived undivided from, immersed in, his perceptual environment - and mostly lacked self-awareness or a sense of separate consciousness. This was termed Original Participation by Barfield.

2. From the 1700s there was a new era of alienation for Western Man - in which consciousness becomes isolated from perception; heralded by the work of Descartes and Newton, and implemented by the Industrial Revolution. Barfield subdivided this according to the stages of its gradual increase - but sometimes termed it the era of Observing Consciousness - because Man seemed to himself to be cut-off-from and observing 'the world' - and eventually even his own thoughts.

3. At the same time, the means for healing this dichotomy by moving forward to a new era of consciousness - what Barfield terms Final Participation. This impulse, mostly unconscious, began to emerge in the Romantic movement  - associated with such English poets and thinkers as Blake, Wordsworth and (especially) Coleridge - this rapidly spread to Germany via the likes of Herder and Goethe - and then to the USA with Emerson and the circle of New England Transcendentalists.

4. The unconscious impulse towards Final Participation strengthened the longer it was resisted or, often, perverted into a regression to the previous phase of Original Participation - with notable Romantic Revivals in the late 1800s-early 1900s, then again from the 1950s culminating in the middle-late 1960s.

5. The current phase is one of un-integrated oscillations (within individuals, and within culture) between the deal bureaucratic official world of alienated Observing Consciousness and regressive, instinctive, attempts at Original Participation (often by inculcating altered states of semi-awake consciousness with dreamy trances, intoxications, sexuality as a focus for life, and other types of regression).

6. This has led to the characteristic pathologies of our time; including in Christianity which is mostly divided between Observing and Original Participations.

7. What is needed, ever more desperately, is to move forwards into Final Participation - but this must (according to both Steiner and Barfield) be within the context of a truly Christ-centred Christianity (no matter how 'heretical' or unorthodox - Christianity must be Christ centred as its primary reality).

So this is the challenge, the necessary dual destiny, both for non-Christians and Christians - to adopt Christianity as the primary framework and within that to move towards Final Participation.  

I am re-reading Colin Wilson's last substantive book - Super Consciousness: the quest for the peak experience (2009) - which serves as a summation of this area of his interest that began with The Outsider (1956). Wilson cites and describes a 'variety of religious experiences' - or Peak Experiences, in Abraham Maslow's terminology - in which there was an alteration of consciousness and a feeling of well-being, elevation, understanding. 

Looking at Wilson's accounts of these experiences through the perspective on the evolutionary-development of consciousness that I have derived from Owen Barfield; I see the reports can be understood as beginning with our normal, everyday, mundane, socially-functional "Consciousness Soul" state of feeling cut-off from reality, alienated and trapped in superficiality. 

Consciousness Soul is the implicit baseline from-which Peak Experiences/ religious-mystical experience emerge. 

From this baseline, and despite that Wilson did not recognize this distinction; these mystical/peak experiences of positive 'Super Consciousness' can be understood as falling into Barfield's two categories of Original Participation and Final Participation.  

Most of the mystical experiences described can be regarded as a kind of functional impairment, and these seem like a reversion to the Original Participation of early childhood and tribal-Man, by a selective suppression of those (more recently developed) parts of the body (especially brain) needed for the manifestation of self-awareness in the Consciousness Soul stage. 

In other words, this kind of mystical experience deletes consciousness of 'the self' as a separate entity from 'reality'. 

Examples include those reported experiences of William James and Ouspensky which were triggered by nitrous oxide (laughing gas); and the same applies to other consciousness-altering drugs. 

Others were associated with dream-like passivity; stasis of the body, fainting, or sleep - and mentally there are descriptions of  becoming blissful in emotion yet unaware of any thinking (stopping the exhausting and futile treadmill of thoughts, worries, plans...); the apprehension of Time is suspended or deleted. 

The kitchen and garden were filled with golden light. I became conscious that at the centre of the Universe, and in my garden, was a great pulsing dynamo that ceaselessly poured-out love, This love poured over and through me, and I was part of it, and it wholly encompassed me. (Cited pages 54-5)

In this Original Participation mystical state; problems are not solved so much as dis-solved; it is not a matter of 'knowing everything' so much as recognizing that knowledge does not matter. 

Other, less common, reports of higher consciousness states sound more like Final Participation. In this state, the description is of thinking not stopping, but conversely having vastly greater power and comprehensiveness, such that the experience is one of 'knowing everything' - of direct-knowing without need for perception or for reasoning.

My train of thought accelerated and vastly improved in quality... New and convincing ideas came into my mind in a steady torrent, flaws in my existing ideas were illuminated, and as I made mental corrections to the the diminishing gaps in the logical sequence were filled by neat, brand-new linking concepts which made a beautiful logical pattern. (Cited page 56)

I interpret this difference as being due to the Original Participation being what Rudolf Steiner called an 'atavistic' state, that is a reversion to an earlier developmental-state (childhood, 'tribal' Man) which is being-induced by a lowering of consciousness,; resulting in a temporarily 'delirious' impairment of brain function (by drugs, drowsiness, hypnosis, illness etc). 

While Final Participation is an enhancement of consciousness, the next 'evolutionary step' towards a more-divine, and more free and independent, mode of thinking; in which thinking is clarified and strengthened; and increases in scope and validity. 

This relates to the 'flow state' Wilson describes earlier from the work of Csikczentmihalyi; which is associated with increased, indeed the highest, levels of functionality.

For instance; when people such as creative artists, artistic performers, athletes, and craftsmen sometimes attain their supreme performance. Sometimes called being 'in the zone' - they find themselves unerringly doing things they could not usually achieve, and with total confidence. 

Thus Original Participation reduces functionality, and constitutes 'time out'; whereas Final Participation is associated with the highest, most creative and adept, levels of functionality. 

Yet these two Super Conscious states - Final and Original: the one thinking, the other a cessation of thought; the one knowing without constraint, the other an indifference to knowledge; the one a flow, the other a suspension of time and movement; the one cognitive, the other contemplative... these states are not usually distinguished, are indeed generally conflated.  

I do, however, regard Original Participation as potentially-valuable - but mainly as a glimpse of alternatives, a 'holiday', a recharging process, a therapeutic rest. 

While Final Participation is - I hope - the ultimate state of God-like, Christ-like, divine consciousness in which - eventually - Christians will spend most of our post-mortal resurrected lives. 

As for the Consciousness Soul in which we Modern Men spend most of our mortal lives, trapped and cut-off form living and reality - I regard it as merely a transitional phase between Original and Final Participations - much as adolescence should be a swift transition between childhood and maturity; therefore I expect that 'mundane' consciousness will very seldom be experienced in Heaven - although it may be normal, or at least common, in Hell. 

Owen Barfield claimed not to be very clear about the nature of that Final Participation which he saw as the destiny of human evolution of consciousness.

(Original Participation is that immersive and unselfconscious living in-the-world of hunter-gatherers and similar tribal peoples, and modern man is detached from the world, and even his own thoughts, in the Consciousness Soul).

But I think that sufficient clarity can be arrived at by considering the phases of human love through human life as an analogy (or rather, as more than an analogy - since the one is an example of the other).

Infant and young childhood love is an Original Participation; immersive and undifferentiated - the child is hardly aware of himself as distinct from his parents and family; his experience of the world is of a world alive and sentient because he is himself a part of everything he perceives. Love is everywhere (in an ideal childhood) like a sea in which everything is immersed, or like a gas in which each individual thing is merely a slight concentration of the element. We know everything, but we hardly know our-selves, and everything blurs into everything else.

With adolescence comes self-consciousness, which intensifies until the Self experiences itself as detached from the world. Indeed the Self experiences most mental activity as detached from itself - our Selves are cut-off from all experience, looking out upon the world, such that they world seems uncertain and unreal (how do we know that it is real), and indeed the Self is also experienced as perhaps unreal - since it changes, and can only rely upon itself for validation.

The point of Consciousness soul is 'freedom' in the sense of agency: to be free we need to be able to live from our-Selves (our true Selves). The consciousness soul is the condensation and concentration of the self, such that we can work from it. This is, indeed, a divine state of being - and that is what this phase is necessary to human spiritual progression.

To evolve towards a fully divine state of being, we must pass-through the Consciousness Soul. But it is meant to be a transitional phase, a short-lived phase - a phase we merely touch upon in passing...

This Consciousness Soul state of consciousness is also the state of modern culture. Modern culture is stuck, arrested, in stasis in the consciousness Soul - so intensely subjective that subjectivity itself is destroyed - experiencing the external world only via perceptions and instruments, and unsure about the reliability of these senses and mechanisms... THE problem being epistemological - how do I know if I really know? No answer forthcoming (because the assumption is of a gulf between the self and the world) and Modern Man is stuck in Consciousness Soul - held, trapped, imprisoned by the assumptions of modern culture.

Modern Man is stuck in Consciousness Soul - and that was not, and is not, meant to be - the CS is meant to be just a phase (albeit a necessary phase) on the way to Final Participation. Being stuck in the Consciousness Soul is a precise analogy to being stuck in adolescence, unable to grow-up, paralysed in that state of alienation, in which uncertainty erodes all potential solutions - and unable to move on.

Final Participation is like the ideal of spouse - indeed married love is a type of Final Participation.

In married love at its highest, each individual retains the full self-consciousness of the Consciousness Soul, but has a certainty of contact with another, distinct, self-conscious human being. There is no problem of communication, indeed there is a certainty of communication. Each party is not trapped in the nutshell of their own skulls but is able to share, participate in the life of the other, but with full self-integrity and self-awareness.

On the one hand individuality is assumed and valued, and is part of the essence of married love; on the other hand there is no problem of communication between these individuals - because the universal immersive state of Original Participation still is real and exists as much as it ever did. We are still part of each other and of everything - but with Final Participation our individuality, our Self, has been clarified, strengthened... has become a free, autonomous agent.

Final Participation is Original Participation plus the Consciousness Soul - it is the sea of infant family love, plus the individual island of adolescent self-awareness. 

There is no desire among loving spouses either for a return to the detachment of the Consciousness Soul (the state before love) or to return to the immersive and undifferentiated love of childhood family. They have the best of both worlds. The differentness and individuality and self-awareness of the other is essential, and so is the given background of universal communication.

In conclusion, when married love works as it is meant to, then it is a species of Final Participation - which is to say a state beyond Consciousness Soul, a moving-forwards and not a regression (or atavism).

Culturally, human destiny is to have an analogous relationship to ideal married love, but inclusive of all reality - and that is what Barfield meant by Final Participation.

When I encounter a special author, I will initially hurl myself into trying to understand him - read many books, think a lot, take notes (in a meditative fashion); and often talk and write about these experiences. 

After a while, when I have become surer of what they mean and have a fairly sold grasp on it; I find that what I have learned amounts to some particular things; but I then need to detach these specifics from the whole of the writer's assertions - because I have never found any writer whose views I can endorse or believe fully.

Eventually, I get to a point where I have (more or less) obtained 'what I needed' from a writer; and may (more or less) cease to re-read or explore actively that author's works. 

I have, at this point, built-into my own philosophy of life, some elements from the special author; and from then onwards, these ideas may undergo further development and refinement - and may indeed end-up by being very different from how they are in that author's own work. 

So, the end result is that I retain a special gratitude to the author for insights that I needed; but I have ceased actively to engage with that author, and am then often more aware of my points of disagreement with him, rather than agreement. 

Yet the core debt remains - I have been changed, and for the better, by the encounter. 

I have almost reached this stage with Owen Barfield. I do continue to engage with his writings; in a cyclical fashion - but his importance to me has by-now been fed-into my own philosophy-of-life, and they have interacted with other ideas from elsewhere; have been modified; and have developed in (sometimes) different directions. 

Looking back; what I got from Owen Barfield - in a general sense - was a positive and hopeful attitude to life, deriving from his articulation of Final Participation. 

Until I encountered Final Participation, I could not see any positive direction for human life - here and now. I saw life as a binary choice between the present and the past; a present which was alienated and increasingly evil - and a past which seemed both irrecoverable and harmful to try and recover. 

It was as if an adolescent hated being an adolescent, and yearned for childhood - but knew that childhood could not be recovered - so that this mortal life had no real hope within itself: no real positive purpose. 

But through his concept of Final Participation; Barfield made me realize that there was a third possibility. Barfield terms the 'childhood' state Original Participation and the adolescent state Consciousness Soul; and he analyses how the one derived from the other through a process of unfolding development of consciousness, that stretched across different generations and historical eras. 

The 'original' participation was an immersive, passive, unconscious sense of being part of the world and knowing the spiritual; while the consciousness soul was that active, self-conscious way of thinking that finds itself cut-off - alienated - from the spiritual, and indeed from the world. 

I personally have found (since adolescence) this cut-offness, this being an 'observer' of life, trapped inside one's head - locked into one's thinking; to be appalling. It removed depth and meaning from experience, it dissolved all sense of purpose. 

This was a demotivating and depressing situation - which recurred daily, almost hourly, and needed always to be fought; but where the fighting seemed to provide no more then a subjective and ephemeral amelioration. 

For me alienation was The Problem of my adult life - and I was always seeking solutions; but never found any that were convincing, effective, strategic. 

Barfield convinced me that this development pointed forward to Final Participation which was an active, chosen, conscious state of being part-of the world; and of contributing creatively to the world. 

I realized that many of my best and most hopeful experiences in life could be seen as glimpses of this Final Participation state, but without Barfield's insights I could not make sense of them - could not learn the lessons they had to teach...

Instead I merely treasured these 'moments' (epiphanies', 'peak experiences'. moments of 'joy'); held onto them, and tried to seek them out - but with small and dwindling success... And the treasuring of these moments was itself alienating - given their temporary and very partial nature.     

But now, with Barfield's analysis to help; these moments could be seen in terms of a developmental process, a growing towards a future and better state - and this future and better state could be recognized as resurrected eternal life in Heaven. 

Having been given certain analytic tools and deep insights by Barfield; I was then starting to use them in a Christian context that I had already in-place, but which was deficient in exactly the areas that Barfield supplied. I began to see - more and more clearly - my path to the Romantic Christianity that I had always implicitly wanted but had not been able to articulate. 

That is; a Christianity that supplied the Romanticism which could cure my alienation, cut-offness, trapped-in-the-headness which had been left almost untouched (or even exacerbated) by mainstream Christianity.  

I found (I find, now) that I was was going beyond Barfield, and into areas where he would very probably not have followed; but I could not have done so without Barfield's help. 

So, now I find myself having integrated Barfield into my own thinking; having changed some of his core ideas in the process - yet I know the Barfieldian provenance of my situation; and that he ranks as one of a handful of vital sources in my own deepest convictions. 

I have very often used Owen Barfield's categories to describe the evolution of consciousness over the past three years. These are Original Participation (OP), the Consciousness Soul (CS) and Final Participation (FP).

However, I have not been happy about the actual names, which are partly uninformative and, as I now have come to feel, somewhat inaccurate.

Original Participation is not truly a participation in reality and creation because it is a passive and unconscious state. The Consciousness Soul (this term comes from Steiner, rather than Barfield) is simply uninformative. And  the term 'Final' in Final Participation is not descriptive - but rather it informs us that this is the qualitative mode of divine consciousness, and therefore no further evolution (except quantitatively) is possible.

So I will be trying-out a new set of terms: Original Immersion, Detached Agency and Agent Participation.


This refers to the original state of consciousness for Man. Original in the sense of its being both the mode of consciousness of young children, and also of early tribal man - foragers/ hunter-gatherers.

It is a state of passive and unconscious immersion in reality - 'animistic', regarding the world as alive and conscious.

There is little in the way of a separate self - therefore little in the way of agency. The content of thought is mostly caused.

The child's thinking is therefore essentially a consequence, rather than being internally-generated. So, the child is not 'creative' - does not originate or generate thinking. 

It is also something of a 'twilight' state, in some ways intermediate between the awake and asleep state of modern Western adults - and a modern adult can experience Original Immersion in some altered states of consciousness such as trances, delirium and certain 'drugged' states and psychosis (for example).


This refers to the characteristic state of consciousness of an awake, alert, modern Western Man.

Our self is detached from the world, observing it through the senses; and we are strongly aware of this separate self and its agency in thinking.

The evolutionary step is in agency - thinking becomes a primary cause, self-caused: thinking emerges-from the self intrinsically. Thinking need not be a consequence of external factors.

With detached agency, Man becomes creative - originates thinking. However, this thinking is at the level of ideas and imaginations. These thought must be translated into the external world - by 'actions'. And actions are known only via sensory perceptions.

Therefore in the stage of the process is indirect. Thinking does Not participate in reality 

Initially the self may feel cut-off, and doubt the reality of the world ('solipsism'); and ultimately - by inference - may doubt its own reality.

The agent self experiences the world as perceptual/ sensory input that is made-sense-of by reasoning - i.e. a matter of facts and theories. Thus is it is literalistic, scientistic, materialist and reductionist. Reality is dead/ not-alive.

There is no experience of objective meaning nor purpose nor relationships: these are just theories.
Subjectivity is the dominant experience; objectivity is conceptualised sensation.


The thinking of the creative and agent self participates in reality - directly. This is the divine mode of thinking.

That is, thinking is real, and reality is thought - and there is a unity, no separation - therefore reality is changed (expanded) by thinking.

So, with Agent Participation, the Man directly knows reality - not indirectly via senses and reason or facts and theories. Direct knowing means there is no mediation, which means that there is unity.

For a divinity, reality is 'made' by thought; and known directly because the reality is the divine thought.

However, Agent Participation is partial, from a perspective. Thus some of reality is known directly, and creativity has also a limited scope. 

Thus, in Agent Participation, everything than can be thought is real - but only some things can be thought. Everything than can be thought is known - only some things can be thought.

And in Agent Participation with respect to creativity: everything that can be thought is original, uncaused and self-generated (although, naturally, it may and probably will use the existing knowledge of that self).

Everything that can be thought is participated-in, and therefore this thinking is directly creative (without mediation) - but only some things can be thought and only some kinds of creativity are possible.


The idea is that scheme describes the (ideal) development of a child to an adult who is divine - being a son or daughter of God: Original Imersion being young childhood, transforming to Detached Agecy at Adolescence. Most modern men are arrested at this adolescence of consciousness, but almost all will have periods of Agent Participation - even though they may be brief, feeble, and not taken seriously.

The scheme also describes the development of human society from earliest Man through modern Man to the divinely destined future of man. And it describes states of consciousness which we each may move-between - even during one day of our lives.

But the main 'lesson' or value of these categories is that Agent Participation is what we ought to - and need to aim at in our lives - as indeed the primary aim of a Christian.

In other words, these categories are a description of spiritual progression, theosis, sanctification or divinisation. Therefore, Agent Participation cannot be achieved except insofar as a person is Good and motivated by Love.

Because to participate-in creation is to participate in the loving work of God, it is the most profound alliance-with God.

Hence the absolute nature of the first and second commandments: Love of God, and of Neighbour (our neighbour being our co-participant). Only thus may creation proceed.


Note: These three states are - strictly speaking - 'polarities' in the sense that although they can be objectively distinguished (as above) they cannot be fully separated or detached one from another. For example, even a young child is not fully without agency or creativity; and certainly some hunter gatherers display these traits at some times.  

In other words, these are extremes or emphases of a unitary process of human consciousness. Any categorical scheme, when applied to a process, can only result in such polarities - because ultimately the unity cannot be divided without destruction of its nature. 

Field of Dreams is a movie I like - I rewatched it recently to check. At the time I first saw it, which was perhaps 1991, it coincided with an awakening of yearning for what I would now regard as Original Participation. In other words, I sought meaning and purpose in life in something like a return to the consciousness of early childhood of early tribal Man.

(Spoiler alert.)

Original Participation is participating in the creative love of the universe by a passive immersion in it; in the way that we all did in early childhood. And this is what the Field of Dreams 'dream' is about - it is about recovering and reliving that child's-perspective; by watching baseball games featuring  long-dead players, in an idyllic situation which literalises a common set of yearnings and fantasies.

That is what I wish to emphasis. Much 'fantasy' is popular because it suggests that 'if only' we could literalise our fantasies, then we would be perfectly happy forever. Of course, they are seldom foolish enough to state explicitly the idea that any kind of external objective situation would really make us perfectly happy forever; but that is what innumerable works of art (novels, plays, movies, tv series) show us.

In Field of Dreams we are shown a man who (obediently) follows his deepest promptings (in the form of an hallucinatory voice, unsought), and is rewarded by what looks to be a wholly satisfying life (with his wife and daughter; and an expanding circle of aficionados, who pay him for the privilege and continue to make it possible...) of watching old-time baseball and tending to the ball park where it happens.

Or, as the movie blurb has it: His dreams came looking for him.


Thus, the 'lesson' is that our destiny comes to us from externally, as a perceptual communication; and our job is to obey it - the reward is to be 'made' happy. It is the theme of so many fantasies; If Only (we think) fairies, Middle Earth, Hogwarts or whatever were literally true and I could live there, or meet them - then I would have a wholly-satisfying-life.

Yet, the stark reality is that if we had everything we wanted; exactly as we most want it - if our fantasy situation was literalised - it would pretty soon cease to be wholly-satisfying. We would get used-to-it; and probably we would get fed-up of it.

Watching the Chicago 'Black Sox' ghosts play every day, a couple of times a day, while feasting on hot dogs would certainly be great At First... but it is very far from enough!


For post-adolescents the fact is that a literalisation of Original Participation would not suffice, and we only suppose it would suffice because we know it cannot happen. We can daydream that the Field of Dreams would 'make us' perfectly happy forever, because we know it wont happen - this the illusion is maintained, and may harden into delusion.

(I mean - and this is a position I personally reached before I became a Christian - we may come to believe that the best possible life would be a benign delusion; that is, something gratifying but untrue that we nonetheless believe. This seems to be the logical conclusion of atheistic hedonic materialism; and is the underlying reason why transhumanism is becoming mainstream; since that promises that technology will provide us with a life of benign delusion by means of drugs, genetic engineering, virtual reality etc.)  

This is the way in which we - modern Men - are maintained in a state of spiritual paralysis. A bureaucratic, materialistic, totalitarian ('Ahrimanic') machine - such as Hollywood, big business and the mass media - produce multiple ('Luciferic') dreams of passive, immersive Original Participation; which we yearn for but which we know cannot happen... We simply try to spend as much time as possible living 'in' these dreams; in the (shrinking) gaps between serving the machine.

The sixties showed, and the lesson has been confirmed multiple times since; that we are not going to be able to return to Original Participation, that we don't truly want to; and most importantly that even if we did, it would not suffice.


We simply must find a third path into the future - that which Barfield terms Final Participation. This is the state we can confidently hope for in Heaven; but also a state which we can inhabit and cherish for periods of time, and rather imperfectly, here on earth - as part of that learning from experience which is our task.

Because, on closer examination; even the daydreams of Original Participation have elements of Final Participation about them; they are often highly conscious, active rather than passive, exist in the realm of thinking rather than inarticulate Being, and are developing situations into which we bring creativity from our-selves.

If we recognise that our goal should not be a static-suspended-state of blissful passive immersion with minimal consciousness; but instead a process of participating and joyful active creation with our unity attained in the world of thinking - then we are most of the way to where we ought to be.

Over the past couple of years I have fully engaged with the writings of Owen Barfield, and incorporated some of his key ideas and perspectives into my thinking; one of these is dividing human consciousness into three phases: Original Participation, the Consciousness Soul and Final Participation.

This sequence is primarily concerned with human society, or civilisation through hunter gatherer, agrarian and industrial phases and pointing at the destined future - but also corresponds to the development of Man from birth to mature adulthood.

Thus the consciousness of Original Participation can be seen both in the 'childhood of Man' (the earliest, simplest and most spontaneous society: the hunter gatherer life), and also in each Man's childhood. 

*

I became extremely engaged with understanding the hunter gatherer mind some twenty years ago - by immersion in all sorts of books on the subject; both by leading twentieth century academics (mostly anthropologists) who lived among such people (or among those who had recently been hunter gatherers) and also by looking at some examples of 'first contact' literature from previous centuries when a variety of people - e.g. explorers, missionaries - described their encounters with hunter gatherers.

My interest was then focused on spontaneous animism; or the way in which hunter gatherers - and young children - interpreted the world 'anthopomorphically', or socially; in terms of being a collection of person-like agents. So large animals (such as the bear) or environmental objects both living (such as a tree) and 'non-living' (such as a mountain) would be understood as persons, each with a character, motivations, desires and intentions.

Thus, for the hunter gatherer the whole world was social; a web of relationships. And if we can remember and introspect about our own early childhoods, we can perceive that it was the same situation for each of us; we used to see the world as social, as full of living and conscious entities.

(This may also re-emerge in altered states of cosnciousness - such as the 'paranoid' delusions of self-reference in psychotic illnesses, or in some types of brain pathology, or some types of drug intoxication. The social perspective seems to be something of a default.)

*

The perspective of Barfield brings a further aspect to this subject; which is to notice that for the hunter gatherer the Self was much less developed and distinct than it is for us (living at an advanced stage of the Consciousness Soul); the individual hunter-gatherer is not, therefore, very aware of himself as an individual - does not perceive a line of demarcation separating himself and 'the world' (when 'the world' includes both the society of other people, and the society of significant entities in the environment - bear, tree, mountain etc.).

The hunter gatherer participates in the world because he perceives no separation between himself and the world; and much the same applies to young children even nowadays. But as civilisation developed, grew, became specialised... each Man separated from the world, and perceived life as himself one one side of a line, and everything else on the other side - losing the sense of participating in the world, and feeling more-and-more like a detached observer.

Indeed, matters have reached such a point, that we even feel detached from our own thoughts - that is, the thought in our minds are not regarded as the same thing as our-selves.

The disadvantages of the modern condition are obvious enough - alienation from life, and despair. But the advantages were also perceived by Barfield, drawing from the early work of his master Rudolf Steiner. The key word is freedom. By separating our perceived self from the world, the self becomes free.

The hunter gatherer is hardly free, because he hardly feels himself separate from the flow of the human and other environment in which he lives; and much the same applies to the young child. Modern Man in the Consciousness Soul phase is, by contrast, in a position in which he may becomes free, may be able to stand apart from the influences on his life; and consciously, deliberately, in full self-awareness exercise his divine creativity as a source of original thought, and potentially other actions as well as thought (although Steiner clearly described that it was in Thinking that Man primarily was free). 

The equivalent phase to the Consciousness Soul for the developing Man is adolescence; when a man becomes conscious of himself (self-conscious) apart from other people - and this becomes 'a problem'.

As for growing-up into Final Participation; Barfield (and Steiner) would say that this seldom happens in the way that it should - it happens to few people (and only partly and intermittently) and has not yet happened to any human society. Final Participation would be a state of consciousness which retains the autonomy and freedom of The Self (which emerged during the consciousness soul) but returns to a felt-participation-in The World; but a participation of a new type.

*

The way I envisage Final Participation is that we participate in The World through loving relationships; in the sense that only an autonomous self, distinct from other selves, can love. And this means that in order to participate we must (again) recognise the world as wholly alive and conscious - just as was the case when we were young children, or as did hunter gatherers.

So, we have much to learn from hunter gatherers, and from young children - but not so as we can go back to that form of consciousness, but so that we personally - and also our modern societies - can go forward to Final Participation in which we would have 'the best of both worlds': both and simultaneously the felt-and-lived engagement with the world typical of hunter gatherers and children, and also the freedom and distinct individuality of the Consciousness Soul.

Final Participation, I would therefore regard as the destiny of each Man, and of Mankind as a whole - if we choose to accept it.

It is interesting to consider how the relationship between sleeping states - deep sleep and dreaming sleep - and the awake state may have changed through the evolutionary development of Men. 

If we start with the historical (and early childhood) conscious state termed Original Participation by Owen Barfield; then it was a striking idea of Rudolf Steiner that this is characterized by what we would consider a less complete difference between sleep and waking. The awake person was not so fully awake is the case now; and aspects of deep and dreaming sleep remained active throughout the daytime. 

This would be a more passive and unconscious form of waking; whereby we were involuntarily influenced by the sleeping states; immersed-in them. In Original Participation Man's consciousness was integrated, but dominated by sleep.  

A suggestion is that the sleep states are (in some fashion) in communication with the divine and spiritual world; and therefore in Original Participation awake Man has direct experiential knowledge of the gods and spiritual reality. This may be why all early Men and all young children assume the reality of gods and the spiritual realm - because the experience and know it; not just when asleep but all of the time.

The idea is that, as Man's consciousness evolved through history, the division between sleeping and waking states became more distinct; until with modern Man it was complete (the phase called the Consciousness Soul). We are not aware of our sleeping and dreaming consciousness while awake (although they continue); and indeed we almost never remember anything from deep sleep, and even dream memories tend to be absent, partial or uncertain.   

It struck me that presumably the same applies in the opposite direction: that waking consciousness has probably lost access to deep and dreaming sleep. Perhaps in earlier phases, waking consciousness could affect dreaming sleep, and even deep sleep; and therefore in original Participation these sleeping states were more conscious, more subject to waking motivations, and probably more memorable. 

Whereas nowadays (for many people) dreams are characterized by their own crazy illogic and irrelevance; perhaps for early Men they were coherent, useful, memorable - by the waking Man. And maybe something analogous applied even with the slower, simpler, 'tidal' consciousness-world of deep sleep. 

(Steiner suggests that in dreaming sleep, ancient Man - and children - are in communion with the lower angelic powers; and in deep sleep, the higher angels - or, I would guess, perhaps even the simple and basic aspects of the knowledge of God, Jesus Christ and/or the Holy Ghost.) 

So, modern Man's consciousness states are not integrated; but instead divided, alienated, encapsulated. 

And what of the goal of Final Participation? We might assume that the division between sleeping and waking would again become crossable, 'permeable' - but this time dominated by waking consciousness and by its capacity for free agency, for conscious choice. 

Thus we may be able to choose to bring our waking consciousness and cross into dreaming, and even deep sleep; there to both gain conscious control of these states, and to remember better what happens in them. 

So we may again become integrated in our consciousness; but this time with awakeness dominating. 

However, this state is voluntary - not automatic; conscious not unconscious; and is subject to the constraints of Final Participation - which is, after all, an attainment of divine consciousness (albeit usually partial and always temporary) even when we are mortal on earth. 

Therefore, we might be able to choose to bring awake consciousness into dreaming and deep sleep; but only insofar as we our-selves are aligned with God's purposes, meanings and mode of thinking. 

If a person has chosen the side of Satan against God, then Final Participation is not (at that time) possible. 

Furthermore sin interferes with Final Participation. Un-repented sin blocks FP in the long term (because we are not aligned with the divine); while currently-active sin in thinking will curtail FP for its duration; which is surely one reason, albeit not the only reason, why Final Participation is always temporary - indeed usually very brief.  

Nonetheless, even with all these provisos, this gives an idea of what to aim for in Final Participation how to go about it; and how to know when it has happened. That is, we can aim towards more frequent and fuller integration of the waking and sleep states; do so consciously; and within a Christian context.  

Owen Barfield's terminology of Original and Final Participation represents an important distinction, whether by that name or some other.

Original Participation happens in early childhood (and early in human pre-history); reality is unconsciously and spontaneously apprehended; reality is obvious - it is 'out-there'. We see or hear, and we just-know what everything is and what it means.

In OP we are immersed-in reality, and just accept it as obvious, without thinking about it. We are in creation, directly in-contact; and we are swept-along by creation.

It was our unconsciousness and our lack of agency that made this immersion-in-reality possible.  


In the stage of Consciousness Soul - now; we still suppose that reality is out-there, but we must consciously construct its meaning using logic, science... by abstraction and system-building. This, obviously, involves thinking - but that thinking is not a part of the abstraction and system building (unnoticed, ignored, denied).

So we are conscious of reality as a problem, and because conscious we are 'free', 'agents'; yet our consciousness of our-selves knows-itself to be cut-off from reality - because reality is out-there, and we are in-here.

In-here is experienced as real, yet out-there is supposedly the only reality...

We, in-here, can only make theories, have hypotheses, build 'models', about what is out-there - hence the ubiquity of alienation: we know we don't have direct access to reality.

In the end, nothing seems real - neither the self in-here, nor 'reality' out-there


Final Participation 'notices' that thinking is always and necessarily used in understanding reality; therefore reality is both in-here and out-there - reality is, in actuality, located in the process of thinking.

But not, obviously, in all kinds and instances of thinking... For example, the thinking of Consciousness Soul is not about reality (just theories, models, hypotheses); but the thinking of the Original Participation was about reality... however it was unconscious and passive and didn't know explicitly...

So... Final Participation is the same spontaneously apprehended reality as Original Participation - but conscious of itself.

And, being conscious of itself, it is an active participation; it participates in the creation of reality.

In other words, Final Participation is divine thinking.
 

When beauty, truth and virtue become separated, they pretty soon die.

Indeed (as I have implied before, in my books on the corruption of science, and the decline of genius) - when there is a move from the unity of the traditional Christian religiousness (with residues of Original Participation) to a concentration of life-energies upon just-beauty (artistic romanticism), just-truth (science and the Wissenschaftlich factual-systematic academic subjects) or just-virtue (some types of Protestant) - then there is at first an enhanced achievement in that specialised field.

The exceptional productivity of first generation atheists (i.e. childhood traditional Christians, who become atheist and then channel their religious energies into 'their subject') provides a misleading, ultimately false, impression of a wonderful future of enhanced attainment from rejecting religion and specialising in some narrower aspect of Culture. 

Thus, first-generation atheists who become commited artists, scientists and ethicists (such as 'fundamentalist' Protestants, or the existentialists) may achieve genius-level work, when they have been brought-up as traditionalists, and assimilated and retained a unified thought structure from that.

But with the next generation, brought-up as atheists, and without any coherent unity of world-view, the specialised art, science and religion withers and begins to die - because separate organs cannot live independently of the whole organism.

Art for arts sake, science-as-religion, purely ethical philosophy (or Christianity indifferent to beauty and truth) are all non-viable; and will sustain in-name-only, only by assimilating to mainstream secularity - bureaucracy and the mass media...


OK, but what then? Above all others, Owen Barfield pointed the way forward; perhaps because he was born in 1897; yet (ahead of his time, in this respect) he was brought-up in a thoroughly secular fashion - as an atheist, in an atheistic leftist radical household. Therefore Barfield could not revert to a childhood Original Participation religiousness; but in seeking to overcome the fragmentation and death of Life, he could only move forward.

Barfield was able to move forward, because he had extreme appreciation and ability in all three of the main specialised capacities (art, science, ethics). He had an intense appreciation of poetry and music and great ability as a writer; a brilliantly philosophical rigour; and an two-sided sensitivity to contemporary ethical collapse (he saw both the profound faults of the past, and the utter inadequacy of contemporary 'solutions').

Then, Barfield had the intellectual honesty to recognise that the prevalent situation was unacceptable and non-viable - it was, in a word, evil. The only possible answer to this gathering, unavoidable crisis and denied-decline into damnation, was that the separation of life into 'watertight compartments' must be overcome. A new synthesis was required.

Barfield had also the rare insight that going-back was simply not an option. Barfield argued that a reversion to earlier forms was undesirable, because it was precisely analogous to an adult trying to become a child; and for the same reason it was anyway impossible.

Since an atavistic reversion to past unity was not going to happen, and the present disunity was evil and unsustainable; we simply must move forward to a new kind of unity. 


Barfield saw that the broken threads of Culture must be rewoven, if we personally and socially were to avoid an incremental descent into hell-on-earth; but rewoven in a new and unprecedented way. Specifically, re-woven in full consciousness and with full choice.

Past unity was essentially traditional, hence unconscious and unexamined; the future unity could only be freely chosen, and as such conscious.

Future unity - which he called Final Participation - was not something that would happen-to us, but something we must each make-happen. So, if we did not make that choice and effort, it will not happen. We must know what we are doing, and then do it.

Moving on to a new unity and synthesis of Good is - unavoidably - up to each of us, personally: starting now.   


References: Owen Barfield's main books on this theme are are probably Romanticism Comes of Age, Saving the Appearances, World's Apart, and Unancestral Voice. All are equally good, although all take sustained effort to understand - each has a different character. 

Looking back, I can now perceive that Original Participation provided an unconscious and spontaneous direct-link with The World, and other people and Beings, until late in my twenty-second year. 

Through childhood, adolescence, and up to that point, there was a baseline (albeit dwindling) sense of 'belonging in the world' that sustained me, and enabled me to connect with nature and life; despite that I had developed extreme atheist and materialistic (scientistic, positivist) philosophical assumptions. 

But from that point I began to feel alienated, cut-off from things, trapped inside my head, unable to 'lose myself', forget myself, or stop thinking; except when intoxicated in one way or another, or passively-immersed in music or literature - which was presumably a temporary illusion... 

At any rate it could not be sustained and was incompatible with the business of mundane living 

My reaction was partly to accept the situation, and adopt an 'hedonic' approach to my life; in hope that continuous pleasurable activities (and maximum freedom from suffering) would suffice. The aim was to live well until, at some point, I died - preferably instantly, without realizing it.   

Life was something to be got-through - as pleasantly as possible. Nothing more.  

But as the years rolled-by, nostalgia for the lost Original Participation became stronger, and I developed a very powerful (including scholarly) interest in the disenchantment of life, alienation - and yearned for the immersive animism I regarded as normal for our ancestral hunter gatherers - as well as young children.

Yet such a state was seldom, and mostly weakly attainable by even my best efforts.  

In the middle of this I became a Christian; however, at first this conversion did not significantly provide an answer to the problem of alienation - because mainstream Christianity barely recognizes, and does not address, the problem. However, it does uniquely provide the potential to do so - if one is prepared to venture beyond the orthodox. 

It was not until about 2014 that I began to be aware that there was another way of organizing my efforts in life. The choice was not only between an immersive and unconscious absorption into living versus the typically modern and alienated detachment... There was also what Barfield Termed Final Participation. 

It took me a while to grasp what this meant; and to do this I needed to tackle the daunting business of reading Rudolf Steiner's early philosophical works focused on a kind of thinking in which Final Participation was (implicitly) achieved. 

I also, by providential synchronicity, rediscovered William Arkle - who approached this same matter from the different angle of levels of consciousness; and the possibility of attaining (for periods) a level of consciousness in which thinking was real and creative. 

And finally came the understanding that this mortal life was a time for learning (learning needed for our for resurrected eternal life); so that what mattered was learning-from experiences - rather than trying to attain and stay-in any particular state. 

The fact that it was impossible to live always (or even mostly) in a state of Final Participation did not detract from the value of those times when FP was possible, and did happen - so long as we learn from them. It is the learning that can be permanent! 

This is where Christianity comes in; because this mortal life is (among other things) a learning phase before eternal resurrected life - and Final Participation is the divine way of thinking and being. 

(That is why it is correctly termed 'Final' - because divine living is what is aimed-at.)  

So to participate 'finally' - in thinking - was both a foretaste and a preparation for Heaven; therefore an extremely important life-experience to learn-from. 

That is - broadly - how matters stand. Romantic Christianity has emerged as a term to describe that Christianity in which participation is regarded as crucial, and taken with primary seriousness. 

In other words, Christians need to acknowledge and overcome alienation; and work to experience the world, other people and Beings directly; in thought. And know that that thinking is reality.  

What I have observed in myself in recent years, is that the surface of thinking - with thoughts rapidly changing and lasting from fractions of seconds to a few seconds - is not much different from what it always was. There is a constant and superficial play of images and ideas - which are heavily influenced by immediate concerns, the environment, and System manipulations. 

The Real Self experiences this level of consciousness as if a pond skater moving across the surface of water that is constantly changing its colours and patterns - but which can never be penetrated; can only be known indirectly and by observation and reasoning...

But as well as this there is a participative thinking, which moves more slowly (minutes, hours, days...). This is like the flow of a stream, and the thinking of Final Participation is not on the surface of, but instead a part of this flowing stream yet capable creating and of adding to the flow - something from itself.  

Final Participation is unimpeded by the surface of the stream; because it operates at the level of consciousness that includes air, surface and water - yet we, as incarnate Beings, remain many and distinct - loving and creative - selves. 

So, although surface alienation remains, moment by moment; there is an underlying direct participation which lies on the edge of my consciousness, and of which I can become aware at (almost) any time; but which, even when not actively attended-to - constitutes a healing of the rift between my-self and the world which opened up some months before my twenty-second birthday.  

Owen Barfield's central idea, and the one for which he is best known, is the evolution of consciousness - meaning that the nature of human consciousness has changed throughout history such that people in different eras and places had very different relationships with the world: these changes fall into three general categories of Original Participation, the Observing Consciousness and Final Participation.

He traces the evolution of consciousness mainly by observing the characteristic changes in the meaning and usage of words, which seem to display a cohesive development - and also looks at other cultural evidence. Barfield's idea of evolution in this regard is not natural selection, but a developmental process (akin to the growth and differentiation of a living entity): the emergence and unfolding of human destiny, interacting with the agency and free will of individual humans.

What is seldom appreciated or emphasized is that for Barfield the evolution of consciousness is divinely designed, and bound-up with reincarnation. To put it concisely, the reason for the evolution of consciousness through history is that this provides the necessary conditions by which successive reincarnations of  human spirits may learn what they require to develop towards divinity.

So, for Barfield (although this is hinted at much more often than made explicit) it is God who 'provides' the evolution of consciousness in order that reincarnating human spirits may have the necessary experiences they need to growth towards the ultimate goal of Final Participation - whereby firstly, and stepwise, the Ego or Self has become separated from its original 'unconscious' immersion in the environment and strong in its purpose and will - awake, alert and in-control; then secondly the now strong and purposive Self/ Ego comes back into a participatory relationship with The World.

To underlying rationale (the 'point') of the evolution of consciousness is, for Barfield, bound-up with the reality of reincarnation; and therefore those (such as myself) who disbelieve in reincarnation as the normal human destiny, yet who believe in the evolution of consciousness, need to be clear that we differ from Barfield; and are, indeed, denying the main reason for evolution of consciousness as Barfield understood it.

To put it bluntly: those individuals who are sympathetic towards Barfield's core idea of the evolution of consciousness yet who do not believe in reincarnation, need to explain what the evolution of consciousness is for - if not to provide the conditions necessary for educating the reincarnating human spirit.  

**

Note: My personal 'take' on reincarnation is that it is not the normal human destiny - but that reincarnation happens to some individuals for particular purposes - for instance, a sage, prophet or saint may be a reincarnate who has returned to assist in the divine work - indeed I suspect that many of the wise intuitive individuals such as Rudolf Steiner and perhaps Owen Barfield himself, who claim direct personal knowledge of the reality of incarnation, are themselves actually some of these rare and atypical persons. As a believer in Mormon theology, my explanation for the evolution of consciousness is that humans have a pre-mortal spiritual existence before being voluntarily incarnated into life on earth - and the evolution of consciousness allows pre-mortal spirits to be 'placed' - by God - into the historical era which best addresses their personal spiritual needs: i.e. their specific needs for mortal experience of a particular kind.

http://charltonteaching.blogspot.co.uk/search?q=reincarnation 

During the journey to Gondor in The Lord of the Rings, the Riders of Rohan meet with a group of hunter-gatherers called the Druedain - Tolkien gives more information on the subject in notes published posthumously by his son Christopher in Forgotten Tales

http://tolkiengateway.net/wiki/Druedain

These are simple, ugly, short-lived, and illiterate Men - who have various kinds of natural magical abilities - for example, they can make statues of themselves (which the Riders call Pukel-men) which can be infused with abilities such as to be vigilant and defend their territory against enemies. Another magical personage who lives in Original Participation is Tom Bombadil.

Then there are the High Elves - such as Galadriel or Glorfindel, who are highly intelligent ('wise'), beautiful, 'immortal' (immune to illness, able to live for the duration of the earth's life, unless slain), and the inventors of language and writing. The High Elves are also magic, able to make food, drink, clothing and ropes with extraordinary properties; see true visions in water; also ring, jewels and weapons with remarkable properties. This High magic is not a matter of trance-like sympathetic identification - but is purposive and fully conscious process.

The other races are arrayed in between these magical extremes in a way which corresponds exactly to Owen Barfield's description of the evolution of human consciousness - from the first magical stage of Original Participation in which human consciousness blends with its surroundings; through a middle and non-magical stage in which consciousness is detached from the world, and

Hobbits and most Men (and, I would say, Ents) are of the completely non-magical stage in the evolution of consciousness except insofar as they become 'elven' - for example Frodo becomes somewhat magical after being formally made an Elf Friend by the High Elf, Gildor. Frodo's is therefore an example of the early stage of Final Participation.

http://notionclubpapers.blogspot.co.uk/2013/10/i-name-you-elf-friend-blessing-of-frodo.html

Dwarves are slightly magical - mainly in their technology - for example the Arkenstone (in The Hobbit) is clearly a magical jewel along the lines of the Silmaril). My feeling is that this is a developed, intelligent and wise ability of only the most 'evolved' dwarves - and therefore a partial Final Participation.

The Numenorean Men are also magical - and this is again the elven magic of Final Participation - partly because of the lineage of HIgh Elven (and Maia - angelic) ancestry, and partly from a blessing by the Valar at the time of their dwelling in Numenor. We see this only in Aragorn and Denethor - for example their ability to control the Palantir, and the healing powers of Aragorn which can (uniquely) combat the dark magic of the Witch King Nazgul.

If we were to fuse Tolkien and Barfield (something which did not happen in 'real life') we would regard the elven strain in the Numenoreans and in Frodo as the first inklings of a return to a magical relationship with 'the world' which had been known to the Druedain - but at a higher, purposive and fully-alert way.

The terrible history of Numenor, and the sad fates of Denethor and (to a lesser extent) Frodo also show the perils of this future - in a pessemistic fashion very characteristic of Tolkien's Weltanschauung. Barfield, by contrast, saw this future as Man's destiny: desirable and in a sense necessary - but not inevitable.

If you don't already know them; I would highly-recommend The Letters of JRR Tolkien, edited by Humphrey Carpenter (1981) which are absolutely packed with fascinating and deep reflections.

In Letter 144 (25 April 1954) Tolkien makes a thought-provoking comment about the presence of Tom Bombadil in Lord of the Rings, and his importance to the story - which hits home on a matter I have been reflecting about over the past few years; the matter of the ideal form of human society, and (therefore) the nature of Heaven:

The story (of LotR) is cast in terms of a good side and a bad side, beauty against ruthless ugliness, tyranny against kingship, moderated freedom with consent against compulsion that has long lost any object save mere power, and so on; but both sides in some degree, conservative or destructive, want a measure of control. 

But if you have, as it were, taken a 'vow of poverty', renounced control, and take your delight in things for themselves without reference to yourself, watching, observing, and to some extent knowing; then the question of the rights and wrongs of power and control might become utterly meaningless to you, and the means of power quite valueless. 

It is a natural pacifist view, which always arises in the mind when there is a war. 

But the view of Rivendell [i.e. the Council of Elrond] seems to be that it is an excellent thing to have represented, but that there are in fact things with which it cannot cope; and upon which its existence nonetheless depends. Ultimately only the victory of the West will allow Bombadil to continue, or even to survive. Nothing would be left for him in the world of Sauron.

I cannot, nowadays, shake the thought that it is the true goal of our Christian destiny to 'renounce control' in much the way that Bombadil represents; and that kingship, moderated freedom with consent; and an ideal of the control of the better over the worse - are all mortal expediencies that do not reflect the reality of Heaven.

What is more, the traditionalist ethical ideal epitomised by agrarian (pre-industrial) societies such as all those depicted in LotR (with the exception of the Ents and the Woses of the Druadan forest - since even Bombadil has a garden), seem more and more like mortal expediencies representing a phase in Man's development. The era of 'moderated control with consent' seems like an historic phase now receding.

Such ideals; which we see so inspiringly realised in the High Elves, Numenorean Men of Gondor, and even the Dwarves of Moria - are characterised by great arts and crafts, songs and poetry, courage and nobility, lore and knowledge... All of these ideals have been fading for several or many generations; and there seems waning support - and growing hostility - towards the requisite institutional basis of such a society (royals and nobles, guilds and professions, hierarchy and ritual, apprentices and canons).

In Barfield's terms, traditional society in LotR represents the evolving phase bridging between the unconscious immersive life of Original Participation (Ents and Woses) and the modern, disenchanted, materialist world termed the Consciousness Soul.

This evolution from Original Participation to the Consciousness Soul can be seen in terms of incrementally increasing control. As control increases, and in order to enable control; Man has become detached from nature, from The World; and regards living Nature as merely Things; so much material to be manipulated. Somehow, we have never been able to stop this tendency for increasing control at any intermediate or optimal level; once begun the quest for greater control seem to feed upon itself.

All moderating of the raw greed and lust for domination is, dissolved to mark the triumph of the bad side, ruthless ugliness, mere power and - inevitably - destruction. The spirit of Morgoth, Sauron and Saruman has already prevailed at the highest levels of authority, and the program is being rolled-out with accelerating velocity.

What lies beyond, and after this mortal life, is Final Participation, which is similar to what Bombadil represents. Final Participation is a renunciation of control - in contrast with Original Participation when control was neither sought nor even possible.

Voluntary renunciation of control power, domination, manipulation comes after the fullness of control has been either been grasped or else at least comprehended. My feeling is that this is what Bombadil represents; my notion is that at some point Bombadil had the possibility of power, domination and control - and chose to renounce it.

The tough aspect is that this is also a renunciation of much that we value most - such as arts, crafts, science, canonical accumulation of texts and the like. It is, in a genuine sense, a voluntary renunciation of civilisation.

In a sense this is an impossibility, just as pacifism is an impossibility in time of war (or, as pacifism is dependent upon that which it repudiates). Nonetheless, despite impossibility; what I think we have - at present, here and now - is the situation in which there is an irrevocable and cumulative loss of faith in those compromises (moderated controls) upon which civilisation depends - there is a mass withdrawal of 'consent'.

On one side this process is being encouraged, top-down, with evil motivation, by those who seek the destruction of civilisation because they believe it will lead to the self-chosen damnation of souls. This is Tolkien's bad side.

On the other side - which constitutes most of the good side; this top-down dismantling is opposed by (broadly) well motivated persons traditional religion and reactionaries of various types. However, it seems likely to me that the society they are fighting For (their positive goals, their alternative to the destructions and inversions of top-down evil) cannot happen.

'Moderated control by consent' is an earlier phase (the long transition-between Original Participation and the Consciousness Soul); a phase now gone, now not genuinely wanted, now irrecoverable. I feel that we either have been, or will be, called-upon to move beyond the incipient or actual absolute totalitarianism of the Consciousness Soul - move on to a Bombadil-like renunciation of power and the desire for control.

In Final Participation we are called-upon to take delight in things for themselves without reference to ourselves, watching, observing, and to some extent knowing; we are called upon to participate in creation directly in thinking - and not via arts and crafts and science.

This will come beyond death, because it is the nature of Heaven. The still-open question is whether it is meant also to come before death; or whether in this world it is impossible to actualise, and instead an ideal that we affirm even as we are overwhelmed by the worldly triumph of control.

It is striking that two of the most influential spiritual writers (and movement-leaders) of the early twentieth century - CG Jung and Rudolf Steiner - both lived in Switzerland at the same time, and not far apart - and saying many of the same things...

Yet, apparently (from what little was written or recorded) the two men cordially disliked and rejected one another. 

This mutual dislike is not difficult to understand; but it is unfortunate - especially for Jung; because Steiner's work contained the answer to Jung's insoluble problem of how to 'integrate' Modern Man, and to overcome his alienation. 

Jung was far more prestigious a person - by birth and education, and concerned to maintain his upper class social status. To him, Steiner must have appeared as what he mostly was (from the bulk of his writings and lectures); just another Theosophist; an upstart cultist, locked-into what Jung frequently described the typical errors of the Theosophical Society; that is, a false emphasis that led to modern Westerners, superficially and selectively, trying to copy knowledge and practices from a promiscuous brew of 'Eastern' religion and philosophy. 

Such an attitude from Jung would, I don't doubt, strike Steiner as both ignorant and snobbish; Steiner being older and from a working class Austrian background.  

Also Steiner was, by nature, a 'right man' who would never acknowledge that his ideas had changed or that he ever made an error - and so he never repudiated his usage of the vast body of standard, mainstream Theosophical Society-derived 'information' (identical with, and presumably derived from, Madame Blavatsky, and her successors) about Man and Cosmology, that quantitatively dominate Steiner's public discourses. 

Steiner, indeed, reacted very badly to any criticism, including thoughtful, informed and sympathetic critiques; almost never refuting it directly but instead engaging in irrelevant and blistering ad hominem rants to his loyal followers! Whereas Jung, despite being far moodier, more selfish and bad-tempered than Steiner in his personal relationships, displayed a kind of sublime indifference to his critics.

Yet, buried within this mass of errors, and arbitrary (and implausible) assertions concerning medicine, education, agriculture, and anything else that anybody asked him about - Steiner contains the insight which could have made coherent sense from Jung's almost random, and contradictory, insights.  

Steiner's early books that led to The Philosophy of Freedom, and his later remarks derived from these works - including some of his cultural and prophetic insights concerning the 'destiny' of modern Man and what would happen if this destiny was rejected, were exactly what Jung most needed to know. 

Jung - who lived with a sound mind until 1961, might even have found these ideas more lucidly expounded by Steiner's posthumous disciple Owen Barfield; e.g. in Romanticism comes of age (1944), or Saving the appearances (1957).  

The core problem that Jung needed to solve, and never did solve; was that his idea of an integrated and un-alienated Man was that of an earlier stage of human history, a child, a dreamer or a psychotic. This arose because Jung regarded a life dominated by the mythic collective unconscious as the ideal and answer. 

To solve this, Jug needed a true and sufficiently-complete set of basic, metaphysical assumptions; on which could be built practical advice. But Jung's metaphysics was incomplete.  

Jung's solution to modern Man' search for soul was therefore to engage deliberately with the collective unconscious, and to become conscious of its content; to seek there the unity and engagement that was lacking. 

This was correct as far as it went; but Jung's methods all involved an atavistic, regressive, sinking-down into the unconscious, and aiming to bring-back the findings. 

He advised seeking a half-way state between the modern consciousness and ancient un-consciousness; striving either to maintain awareness and memory during a descent towards dreams or psychosis; or else assembling an intermediate and symbolic discourse (or images, ideas etc.) to bridge between them. 

In Steiner/ Barfield terms, Jung only acknowledged Original Participation and the modern Consciousness Soul - but disregarded Final Participation. 

From Steiner/ Barfield's perspective; Jung was trying and failing, because it is not possible to reverse the direction of human developmental-evolution. It is not possible to return to something like the Classical-Medieval mindset; during which Man lived-in, and was satisfied-by, Public Systems of symbol, ritual, sacred text and picture mythic or legendary narrative, allegory and the like. 

Jung, in essence, was advocating that modern Man re-create (by acts of personal - and private - creativity) some such symbolic intermediary for himself; make his own 'private religion'. This is what Jung did himself, in his private notebooks, his sculptures and pictures. 

But Jung also stated that any such private spirituality nonetheless had universal significance; so long as it drew from the collective unconscious. 

What emerged was unsatisfactory - it alleviated to some partial and temporary degree the alienation and dis-integration of modern Man (i.e. it has symptomatic therapeutic value) - but the method was inadequate, just didn't work well enough. 

It did not suffice. 

Why? Because we cannot return with full consciousness and memory and control of our thoughts to the collective unconscious/ Original Participation. What Jung offered was - at best - an alternation between modern consciousness and a simulacrum of the more ancient mind - but not the actuality of the ancient mind. 

The intermediate state of active imagination was - in effect - a kind of lucid dreaming or dissociated semi-sleep state; and this state is both unstable ('metastable' tending either toward waking or sleep) and also insufficient as a solution to the problems of modern Man. 

It is trying to be simultaneously passive, spontaneous and-unconscious; and at the same time active, creative and conscious. These are opposite states - and can only be alternated or else 'averaged'.  

Hence Jung and Jungians can be observed to lack the hallmarks of wisdom, insight, discernment etc. which would characterize an integrated and unalienated person; and they lack the resources (or honesty) to explain this failure.    

Steiner/ Barfield's solution was a third state that Barfield termed Final Participation; in which integration and participation (i.e. escape from alienation) was attained in a new and qualitatively different kind of thinking*. 

This was conceptualized primarily as a learning experience; and the fullness and permanency of this state could be attained only in Heaven (or else after many further incarnations) - thereby explaining its own 'failure': i.e. why Final Participation could only be partial and temporary in this mortal life.  

Jung believed in a life after death, but never integrated this with his other ideas; which his why his ideas have been merely therapeutic - i.e. directed at making this mortal life less miserable and more fulfilling. 

Jung's concepts therefore underlie much of New Age spirituality - which operates at the level of consumption and lifestyle: a quantitative amplification of whatever ideology is already present (nearly-always mainstream leftist); but without the strength to have a qualitative impact; without providing a profound or powerful alternative and satisfying motivation for modern living. 

Therefore, I regard Jung as one of those sources that are harmful if pursued primarily: Jung will not lead anyone to The Truth. 

But, for those who have already grasped The Truth and who have a Romantic Christian attitude (ie. with personal intuitive discernment acknowledged as the basis of metaphysics); then Jung's work can be an exciting and valuable resource. Read selectively; Jung can even be seen as himself a proto-Romantic Christian. 

Jung's ideas are overall a mass of contradictions: wisdom and foolishness; insight and triviality; truth-seeking and self-serving dishonesty... 

But if approached in the properly critical spirit, we may discover there many helpful and inspiring formulations.  

*Note: By contrast, Jung's reports of his own experiences of the collective unconscious are perceptual. That is; Jung describes visions, conversations and dramatic scenarios between himself and persons or events. These have a 'hallucinatory' quality - i.e. they are subjective, private perceptions; outwith normal discourse and imperceptible to others. 

Further comment: If the reader is unclear about any of the terminology used above, I would advise doing a word/s search on this blog (search box located to the upper left corner of the opening screen) to get background or further explanation.  

For several years in the early 2000s I was working on Niklas Luhmann's Systems Theory, publishing dozens of papers, articles and a book from that perspective - its central tenet was that communications are primary. I now understand that communications don't actually exist - and indeed, that is the conclusion of Systems Theory - although self-awareness of the fact is obscured by paradox.

Systems Theory is a formalisation of the usual view of science - for example that we know about the world via senses which detect signals. The things 'out there' are detected by light, sound (etc.) communications; and in response to these communications our minds make 'representations' of the things.

Systems theory clarifies that communications cannot actually communicate - and our 'knowledge' of things is actually a representation which arises in the mind - and which indirectly interacts with the environment. By this account, we never actually know things, but only our models of things; and these 'internal' models are never more than un-disproven in our interactions with (what we cannot help but regard as) the outside world.

This Systems Theory may sound excessively abstract, but it is merely a formalisation of normal modern Western consciousness - in which modern Man has become paralysed and demotivated by the 'fact' that his communications are unreliable. So, the Bible cannot guide us anymore, nor can the instructions of The Church; because we believe that all communications are partial, biased and prone to misinterpretation without any possible way of achieving objectivity.

*

For instance, we may believe we have understood a communication, but how do we know for sure? - The answer is only by further communications. But each further communication - intended to clarify the first one - is itself equally ambiguous, uncertain...

So we conclude (correctly) that later communications cannot ever (in principle) clarify the meaning of previous communications. All that happens is we get more and more communications!

In other words, once we have accepted the metaphysical scheme that communications are the way we attain knowledge, we realise that communications cannot - in fact - lead to knowledge; but only back to ourselves.

Apparently, we are trapped in our own minds and can never know what lies outside them. In fact it is worse than that because we cannot consciously know even our own minds! - since conscious knowledge is itself a communication about the mind - and therefore prone to all the uncertainties and ambiguities of any other communication.

*

The way 'out' from this is to return to the original understanding that when we know something we do so by participating in it, or by identifying with it - in a literal sense. So when we know another person's mind, or understand the behaviour of an animal, or the properties of a rock, or the lay of a landscape... this is because we share the being of that thing.

So we do not make an inference about the thoughts of another person, but we actually think the same thoughts as that other person - we share in the exact same (and to us both available) thoughts.

Or we understand the animal we are hunting by becoming that animal - not by thinking a copy of that animal's thinking, nor by stopping being ourselves and becoming the animal - but by both the animal and our-self sharing the exact same thinking.

This is (seemingly) the spontaneous and untheorised way that young children think (you may remember thinking this way yourself), and also hunter-gatherers and Men in less complex, more aboriginal societies. They just think this way - to the extent that they do not have the same intuition of separateness - they live 'in' their environment - identified with it. They do not observe their environment, they participate in it, un-self-consciously.

Indeed, their selves are substantially a product of that environment - they do not set their conscious selves against the environment, do not separate their personal purposes from the purposes of the environment.

(This state is what Owen Barfield calls Original Participation.)

*

Now this metaphysical scheme has become very difficult to modern Man because we have a powerful intuition that we ourselves are separate from everything else - that we are cut-off from everything else, that we are observers of the rest of the world and lack direct access to it.

Trapped in the alienated state of our own consciousness, many modern people yearn to return to that state of Original Participation of childhood, or of tribal Man - yet this yearning has been evident form more than 200 years (since the Romantic Movement, especially) and we are further from the goal than ever - clearly we cannot do this, even if it was the right thing to do.

Two centuries of failure to return to Original Participation, and the same period of profound alienation and nihilism as reinforced by the focus on the primacy 'communication' and its implication of the impossibility of communication; is evidence that we can only go forward not back.

It seems that alienation can only be alleviated by a different kind of participation - by a metaphsyic and experience which allows for genuine participation/ identification in a context of the self-aware consciousness. That is, we remain self-aware, we remain located inside our minds - but acknowledge  the possibility and actuality of identification with the environment.

In modern man, identification is no longer the un-self-conscious and spontaneous and uncontrolled thing it was in childhood or tribal Man; but instead identification happens in conscious, self-aware thinking. In other words, when we are thinking - purposively, consciously, in the normal way - we may achieve (and we aim to achieve) an identification with the reality of our environment, and the things in that environment. So that our own thinking is a sharing in the thinking of the environment - the identification is at the level of thinking, not of being.

This is (even if regarded as false) understandable in the case of people - we understand how we might conceivably share the thoughts of another person. But if there is to be a possibility of real knowledge (and not merely of our own 'models' of reality) this must also apply to everything else - not just to people, but to animals and plants, rocks and hills, water and chemicals...

To be crystal clear, we must be able to share the thoughts of animals, plants, rocks, hills, water, chemicals and everything else; which means that (in the first place) these things must have thoughts in order that we may be able to share them.

This explains the necessity for our basic assumptions, our metaphysical framework of reality, to be animistic - if we want to really know about reality, we need not only to regard the whole world as alive, but also as thinking.

If this principle is accepted, then we can move forward to Final Participation; we can cure alienation, can really know about reality, can have human relationships based on truth not illusion, and can feel and be 'at home in the universe'.

*

Of course the secondary question is concerned with how we know when we have achieved Final Participation, and identification of thinking - and are not merely fooling ourselves, or making an error?

Well, that is a secondary question - it does have answers, but such answers themselves depend on the acknowledgement of the possibility of direct participation.

For as long as we persist in regarding everything as communication, we shall always be uncertain about everything, and will only have more and more communications - each as fundamentally uncertain as every other.

So there can be no answers unless and until we move forwards to a metaphysical system, and personal experience, of direct participation, actual identification of thinking - sharing in the thinking of other entities.

At which point we can understand the answers to questions about error, self-deception and accuracy. But from the perspective of Modern Man's current detachment from, alienation from, the world and from his own mind - there are no answers to anything.

We first need to live-by a new metaphysics.