Phase Twenty-Seven

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The attributes of the Faculties when Will is at Phase 27derived frommodified byfromdescription
Will The Saint 27
MaskTrue Renunciation 13BF 3 Enforced love of another
False Emulation CM 17 Subjective truth
Creative MindTrue Supersensual receptivity 3BF 13 Interest
False Pride FCM 27 Abstraction
Body of Fate None except impersonal action 17
Composite of Faculties
trueThe saint seeks to deliver supersensual receptivity, modified by interest, from renunciation, modified by enforced love of another, with the help of impersonal action.
falseThe saint is misdirected to pride, modified by abstraction, bringing emulation, modified by subjective truth, separated from impersonal action.
The disposition of the FacultiesAttributes of Phase 27affectsmodifies
Will The Saint 27-
MaskT: Self-expression
F: Self-absorption
Creative MindT: Simplicity
F: Abstraction
3 17 TM

27 FCM
Body of Fate Enforced loss 17 13 FCM
3 TM

See AV B 180-81 & 99.

Socrates, Pascal

Yeats’s description of the phase from A Vision

In his seemingly natural man, derived from Mask, there is an extreme desire for spiritual authority; and thought and action have for their object display of zeal or some claim of authority. Emulation is all the greater because not based on argument but on psychological or physiological difference. At Phase 27, the central phase of the soul, of a triad that is occupied with the relations of the soul, the man asserts when out of phase his claim to faculty or to supersensitive privilege beyond that of other men; he has a secret that makes him better than other men.

True to phase, he substitutes for emulation an emotion of renunciation, and for the old toil of judgment and discovery of sin, a beating upon his breast and an ecstatical crying out that he must do penance, that he is even the worst of men. He does not, like Phase 26, perceive separated lives and actions more clearly than the total life, for the total life has suddenly displayed its source. If he possess intellect he will use it but to serve perception and renunciation. His joy is to be nothing, to do nothing, to think nothing; but to permit the total life, expressed in its humanity, to flow in upon him and to express itself through his acts and thoughts. He is not identical with it, he is not absorbed in it, for if he were he would not know that he is nothing, that he no longer even possesses his own body, that he must renounce even his desire for his own salvation, and that this total life is in love with his nothingness.

Before the self passes from Phase 22 it is said to attain what is called the 'Emotion of Sanctity', and this emotion is described as a contact with life beyond death. It comes at the instant when synthesis is abandoned, when fate is accepted. At Phases 23, 24 and 25 we are said to use this emotion, but not to pass from Phase 25 till we have intellectually realised the nature of sanctity itself, and sanctity is described as the renunciation of personal salvation. The 'Emotion of Sanctity' is the reverse of that realisation of incipient personality at Phase 8, which the Will related to collective action till Phase 11 had passed. After Phase 22 the man becomes aware of something which the intellect cannot grasp, and this something is a supersensual environment of the soul. At Phases 23, 24 and 25 he subdues all attempts at its intellectual comprehension, while relating it to his bodily senses and faculties, through technical achievement, through morality, through belief. At Phases 26, 27 and 28 he permits those senses and those faculties to sink in upon their environment. He will, if it be possible, not even touch or taste or see: 'Man does not perceive the truth; God perceives the truth in man'.

(AV B 180-81)

Symbol of Phase 27: ‘more or less [?easter] figure’ (see YVP 3 400-01)

See a broader view of the Phase in the consideration of the Phase Triads.

The Faculties

The Wheel


The Phases in History


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