by Paul Cudenec (who reads the article here)

The embrace of our belonging to nature is an important step in restoring a sense of the sacred to our world, as we saw in my last essay, but it still does not go far enough.

To achieve full withness in relation to our place in the universe we also need to accept our own essence as human beings.

But what is that essence?

The road to understanding always seems to be snared with false binary oppositions, either/or options that preclude a “neither” or “both” conclusion, and mainstream modern thinking tends to present us with two possible opinions on this issue.

The first view insists that we are simply animals – apes who have, for better or for worse, become more sophisticated than our fellow creatures. From this perspective, imagining a higher spiritual role is deluded human vanity.

The second view turns its back on our belonging to the earthy natural world, in favour of a quest for a higher mode of being, whether imagined as spiritual or technology-related (transhumanism).

Both of these positions fall short of grasping the whole picture.

The binarity-dissolving gnosis of ancient (and universal) wisdom is well expressed in the familiar yin-yang symbol of the Chinese Taoist tradition.

Not only are the two “opposites”, represented as black and white, entwined rather than diagonally separated, but the seed of each can be found within the contrasting half of the circular whole.

This same tradition understands the human being to be a mediator between heaven and earth, the spiritual and the physical. [1]

Our feet are firmly planted on the ground but our heads touch the heavens.

In the words of Antoine Fabre d’Olivet, the human being “is neither an animal nor pure intelligence” but “placed between matter and spirit, between Heaven and Earth, so as to be the link between them”. [2]

This role obviously comes with a lot of responsibility!

But because we have lost our awareness of this aspect of being human – at the same time as losing awareness of our belonging to nature – it is a responsibility that most of us are currently shirking.

The aim of authentic religious traditions – rather than the degraded and instrumentalised counterfeits surrounding us today – is to encourage people to take on that crucial human role.

As you might expect when dealing with a linking phenomenon, a two-way process is involved.

The first stage is to see beyond the merely-individual level of our being and understand that we are all manifestations of the divine light.

The great metaphysician René Guénon (pictured) explains that any physical manifestation is necessarily a limitation of the ultimate source and so our individual existence and identity are defined by the form of that limitation. [3]

I picture us to be shadows cast on the physical plane by the ultimate light, given shape by what we exclude rather than what we ourselves are.

The aim of the spiritual path is, by accepting this reality, to reduce the size of the personal ego and therefore of the shadow it casts.

At the same time, by embracing our role as a connection to the divine, we allow the divine light to shine through us; we become as transparent as possible and the shadow thus fades as well as shrinks.

We remain, of course, very human and imperfect. But we allow our human presence to become an instrument of the divine here on Earth.

Thus the second phase in the two-way process is the descent of the divine light, through the connecting channel of the awoken human being, on to the physical plane.

Guénon writes that someone who successfully takes that path “assimilates the celestial influences and in a way brings them into this world to unite them with earthly influences, initially within himself and then, through participation and as ‘radiance’, in the cosmic medium as a whole”. [4]

As I have previously said, I think we could see these “celestial influences” as being the nervous system of the organic Whole, the vital pulses that direct and co-ordinate its being and becoming.

By allowing ourselves to conduct this energy, by playing the role we are supposed to play as human beings, we allow the full living of the great body of which we are part.

Modern society and its thinking has cut off that vital flow by disabling humankind as a medium for its transmission.

If enough of us can assume the connecting role for which we were intended, we can restore the flow, allow the sacred, the magical, the spiritual presence of the Whole to flood back into our collective mind.

I foresee this restoral as feeling like a psychological version of the “pins and needles” we experience when we allow the blood to flow back into a limb after it has temporarily gone “dead”.

Guénon points out that this idea of a channelling connection between the divine and the earthly can be seen in many traditions – not least in that of Jesus Christ. [5]

He also points to the blazing five-pointed star that is a symbol of the regenerated human being, its branches representing his head, arms and legs [6] – the star that features in the organic radical logo at the end of this piece.

This is the shining of the sacred light in the midst of the shadows of the profane world, he says, and he makes a connection with the words of the Christian Gospel of St John: “And the light shineth in darkness; and the darkness comprehended it not”. [7]

By taking up his or her proper place in the universe, the human being is on “the middle way” of the Taoist tradition.

And, as Guénon explains, this connecting presence also exists in the dimension of time.

From the perspective of the ultimate One, time does not exist, all happening eternally and simultaneously.

But as human beings we are present in the dimension of time, just as we are present in this physical spatial world.

Writes Guénon: “We should first note that the present can be represented as a point dividing into two parts the line along which time unfolds and thus determining, at any given moment, the separation (but also the joining) of the past and the future”. [8]

And it is our presence at this connecting point that gives us the chance to act.

We are nothing but parts of the Whole, elements of its thinking and self-guiding intended to shape its becoming according to its own inner purpose or telos.

If we are acting as channels for the divine light, we can be the means by which the Whole becomes what it is meant to be.

I think this is the source of our innate sense of “right” and “wrong”, “good” and “evil”, “beautiful” and “ugly”.

Because our role as human beings is to help advance the telos of the Whole, the blueprint of that telos is embedded in our minds, forming the pattern of our uncorrupted thinking.

Fabre d’Olivet writes that when the human will collaborates with the divine will, or Providence, this constitutes Good and when it goes against it, this amounts to Evil. [9]

“The human being becomes perfect or depraved according to whether he tends to merge with the universal Unity or to disassociate from it”. [10]

He equates the notion of Destiny with the past, because it is the idea of events already having been determined – being fixed.

Providence, or divine will, relates to the future and the human being is at the junction of the two. [11]

If God, as the Quran says, possesses “the keys of the unseen”, then human beings are the means by which he can turn them in the lock of the present. [12]

Showing parallels between Taoism and the Western alchemical tradition, Guénon writes that sulphur, “a principle of interior activity considered as radiating from the very centre of the being” can be seen as representing the human will when it channels the divine will. [13]

It is no coincidence that the erasure of alchemical thinking was so central to the “Scientific Revolution” through which the industrial death cult gained a hold on the soul of England and then the world. [14]

The satanic overlords know that when a critical mass of people play the role of sulphur and channel the divine will, our collective power will be too much for them.

It is through the magic of self-transformation that we can become the vehicle, on the physical plane and in the present time, for the victory of Good and its wholeness over Evil and its separation.

In so doing, we will finally tear down the dark walls of deceit that have been deliberately built to hide from us the radiant light of our true belonging.

[Audio version]

[1] René Guénon, La Grande Triade (Paris: Dervy, 2022), p. 152. The translations are my own. All subsequent pages references are to this work, originally published in 1946. For more on Guénon see https://orgrad.wordpress.com/a-z-of-thinkers/rene-guenon/
[2] Antoine Fabre d’Olivet, cit. pp. 159-60.
[3] pp. 107-108.
[4] p. 113.
[5] p. 116.
[6] pp. 121-22.
[7] John 1:5, cit. p. 122.
[8] p. 167.
[9] p. 162.
[10] Fabre d’Olivet, cit. p. 162.
[11] pp. 168-69.
[12] Quran 6:59, cit. p. 170.
[13] p. 98.
[14] Paul Cudenec, ‘The Invisible College and the plan for our enslavement’. https://winteroak.org.uk/2025/08/11/the-invisible-college-and-the-plan-for-our-enslavement/