112................................................1
112. Universal Matter, the universal mater or mother principle of all things, has two chief stresses: mass inertia, or "body" and sentience, or feeling awareness. It knows itself as a mass-inertic feeling substance. At the level of humanity an individual woman experiences this same kind of feeling when there is no external force to act upon her and modify her substance. She, of course, experiences this because she is stressed in the same way as the universal substance from which she derives her being.	290
113................................................1
113. We see then, that two of the qualities we find in the human being, body-centredness and feeling, are but particularisations of the two qualities found stressed in the universal woman or prima materia.	294
114................................................1
114. The other two qualities, those of the Absolute or positive pole of being, we should expect to find at the human level in the male. They are, as we have seen, Initiative and Ideational Power.	296
115................................................1
115. Just as the Tacit Conspiracy between the Absolute and Universal Matter requires the acting by the power of the Absolute on the Universal Matter, so at the human level it requires the acting on the substance and sentience of woman by the initiative and ideational power of man.	298
116................................................1
116. If the Absolute were to cease to act upon the Prime Matter it has created, that matter would be annihilated as matter, and the power in it would revert to the Absolute from whence it derived.	300
117................................................1
117. If man ceases to act upon woman, the power in woman will tend to return to its absoluteness, that is, will tend to exhibit qualities of initiative and formalising power which were before held in a state of latency. This is the origin of the so-called "masculine-protest" exhibited by women in certain circumstances. The cure for masculine protest in women is the honouring by men of their part in the Tacit Conspiracy.	302
118................................................1
118. If the Absolute did not create the Universal Matter upon which to exert its formalising power, no further creation could result. The Absolute is here what is meant by the Heavenly Father. Universal Matter is the Magna Mater, the Great Mother, into which the Father inserts his fructifying power. The Father must have a Mother to receive the forms his power creates, to bring them to substantiality. Without this substantialisation the Father's forms would have the reality only of ideas and not of existential material beings.	304
119................................................1
119. The Universal Matter or Mother must have the Father to introduce into her the new forms and functions without which she would remain merely a dark, formless, inert mass.	306
12.................................................1
12. Let us consider the phenomenon of what is called vegetable reproduction. If we take a potato and cut it into pieces with an eye in each piece, and plant the pieces in the earth, each piece will grow into a potato just like the original one. No new characteristics will appear. All the potatoes so grown will have the same qualities.	36
120................................................1
120. But Prime Matter, the Mother of all things, is ultimately only a function of the Absolute, the Father Principle of the Infinite Eternal Initiative and formulating power. The Father and Mother are ultimately not two. The Mother is a function of the Father, necessary for the substantialisation of the forms of his creative activity.	310
121................................................1
121. The Absolute as generator of prime matter is the Father of it. As formulator within it, the Absolute is the prima materia's husband. Here is the origin of the human father's usually unconscious attitude to his daughter, and of his desire that his wife shall obey him; which, of course, she will wish to do, if he fulfils his part in the Tacit Conspiracy.	312
122................................................1
122. In the Indian myth earlier commented on, we saw that when God created a consort for himself in order to have someone with whom to relate, and through whom to generate further forms, she ran away from him, saying "I am you". In saying "I am you", she said by implication that she and God were not two. But if this were so relations would be impossible, for relation implies more than one.	314
123................................................1
123. It becomes apparent then, that if relational activity is to become a possibility, and yet absolute dualism is untrue, there must be brought into being some mode of action which will generate the appearance of a duality where ultimate duality is unreal.	318
124................................................1
124. This apparent duality is produced by the Absolute circumscribing a zone within itself in which to create the functional activity we know as universal mass-inertia or prime matter. This first circumscribing activity of the Absolute is hinted at in the book of Genesis under the symbol of a fiery sword turning to stop the re-entry into Eden of the expelled Adam and Eve.	320
125................................................1
125. This polarisation within the Absolute by the creation of universal matter as a function of the Absolute is the first phase of the Tacit Conspiracy, the first appearance of the relational tension necessary for the evolution of higher life forms and the movement towards resec beings.	322
126................................................1
126. To keep this relational tension in being is the primary purpose of the Tacit Conspiracy. If God and his consort in the myth are declared to be not two, their relational tension lapses and further creation ceases. If God and his consort maintain the appearance of duality they can act as if they are two and thus keep in being their relational tensions and further their creative purpose.	326
127................................................1
127. As with the universal relation between the Absolute and Prime Matter, so with the particular relation between man and woman. The Absolute is the initiating formulating power. Man is its expression at the human level. The Prime Matter is the universal sentient mass-inertia. Woman is its reflection at the human level.	328
128................................................1
128. As the Absolute and the Prime Matter tacitly conspire together to act as if they are two, but ultimately are not; so man and woman likewise should conspire to act as if they are two when ultimately they are not.	330
129................................................1
129. There is an important difference to note between the two levels of relation, that of the Absolute and the Prime Matter, and that of man and woman. The difference is this: the Absolute knows absolutely what it is doing. It knows all about the Tacit Conspiracy and what it is for. Man, on the other hand, knows, if at all, very little, and that dimly, about the nature of creative polarised relations.	338
13.................................................2
13. But if we allow the potato to seed and then plant the seeds we may get potatoes of varying characteristics which, if planted, will grow and maintain their new characteristics. The potatoes grown from cut pieces of one potato have the same characteristics as the original potato. Potatoes grown from seed may show varied characteristics, some of which may be improvements on the original potato.	38
13	466
130................................................1
130. We are to notice here that we did not say that man and woman know very little but only man; we said this because woman deeply feels far more about the meaning of polarised relations than man, but because of the Tacit Conspiracy she is not able of herself without stimulation to verbalise the content of her feeling.	340
131................................................1
131. Man unfortunately, although in him is vested the power of verbalisation and ideation, has long forgotten the real relation between man and woman. Precisely because of this are we here formulating the nature of the Tacit Conspiracy.	342
132................................................1
132. The Tacit Conspiracy is a conspiracy not of ignorance but of silence. Both parties to the conspiracy must be aware of the real nature of the relation, otherwise it is no conspiracy, no breathing together. If only one in the relation is aware of its meaning it is not yet a true conspiracy and cannot give forth its highest results.	346
133................................................1
133. It is only when the conspiracy is a fully conscious relation that it can reach its highest expression, the highest degree of its full actualisation.	348
134................................................1
134. The Tacit Conspiracy between the Absolute and Primal Matter is a necessity of the involutionary process of creation whereby spirit, or free initiative and formulation power, enters into and embodies itself in matter.	352
135................................................1
135. The entry into material embodiment is a veiling process in which spirit is progressively covered over by the functional activities it initiates of material body processes. When it reaches its lowest level of descent, or its deepest involvement in matter, the involved spirit or consciousness (not the Absolute as such) is objectively identified with its materialising processes and tends to believe itself necessarily tied to matter. It is at this point that the Tacit Conspiracy tends to lapse from consciousness. Here begins the conflict of polarised beings which, expressing itself in the darkness of ignorance, tends to reverse the direction of evolution and to defeat at the human level the original purpose of the Tacit Conspiracy by becoming, in its attempt to escape the believed intolerable relational tensions, wholly destructive. It is at this point that man, striving to escape these tensions, seeks to discover the meaning of his involvement in existence, and seeks also to find a way out.	354
136................................................1
136. From this determination of man to escape the relational tensions to which existence exposes him has arisen all science, for science aims ultimately at power, the power to reduce life's tensions to a tolerable level.	358
137................................................1
137. Man's new mode of approach to the universe is extroverted, turned away from himself, turned out into the world of things, which he seeks now to control and constrain to his will.	360
138................................................1
138. With his experimental procedures he discovers a million secrets of nature previously lost to him. He begins to believe he can solve all problems presented to him by using his external scientific procedures.	362
139................................................1
139. One thing, however, remains to him still a mystery – his own being. It is here where his last battle for freedom is going to be fought, as it was here in the first place that he lost it.	364
14.................................................1
14. We may call the method of reproduction by cutting pieces from an original potato a non-polarised or non-sexual mode of reproduction. It does not produce new characteristics. The method of allowing the plant to seed and then sowing the seed we may call a polarised or sexual mode of reproduction. It produces new characteristics, some of which may be of greater value to the life function.	40
140................................................1
140. Whatever furthers man's self-knowledge furthers his movement towards ultimate freedom and the reflexive self-consciousness that alone can guarantee that he will not lose it again.	368
141................................................1
141. But full self-knowledge is acquired with difficulty. It is not easy to see oneself as one is. It is not easy to stand back from oneself and view oneself dispassionately and objectively. It is not easy largely because it is not pleasant, but also because of the mass inertia of one's previous way of looking at oneself. Man is not yet so near to perfection that he can look with equanimity at himself. How then is man to drive himself to the mirror of objective self-realisation against the whole pleasure and inertia tendencies of his being?	370
142................................................1
142. Here is inserted the old sugar-on-the-pill trick. If man finds it too hard alone to examine himself objectively and raise himself to higher levels of being, perhaps a little help would be appreciated. And so at Adam's request Eve was given to him as a help-meet. And Eve means "to develop life's potential". Later, Paul was to say, "Two walk better than one".	372
143................................................1
143. So a man finds himself in the relation which, if he knew its full meaning, he would call the Tacit Conspiracy. He finds himself married. He is now in possession of the one thing that will help him to see himself objectively, a female consort who has some legal rights in his person. (Without the legal rights it is not usual for a help-meet to reach the full heights of power to help man's evolution to higher levels of being. It is so easy for the unmarried man to go home to his own bed, and thus avoid the most fruitful time for evolving awareness of one's stimulus reaction-level, the "still small hours of the night").	374
144................................................1
144. Because usually a man does not know the high purpose of the Absolute in investing in him the instinct to enter into a polarised relation, a man enters it with some hope of obtaining for himself peace, comfort, good feeding and sympathy for his weaknesses.	376
145................................................1
145. But the Absolute, absolutely aware of itself and of its creative power, wills, like all healthy beings, to increase its expressions, to multiply, to create for itself an infinite number of vehicles for itself to carry its creative activity into infinity. This is why we say, "God created us for himself".	378
146................................................1
146. The Absolute, determined to create suitable vehicles for the fulfilment of its purposes, moves man and woman through their instincts, into the like relation to the one which exists between the Absolute and Prime Matter.	380
147................................................1
147. Just as the initiative and formulating power of the Absolute enters into, animates and formulates universal prime matter, so the Absolute requires man's initiative and formulative power to enter into the soul and body of woman for their joint elevation. "God is the head of man, and man is the head of woman."	384
148................................................1
148. The Absolute places man and woman in the same relation, which at the absolute level is the Tacit Conspiracy. Man is now required to become aware of the meaning of this involvement and to relate himself to woman accordingly. He is to make himself aware by deep meditation of what the Tacit Conspiracy means to the Absolute and to himself. He is to affirm consciously and reflexively his relation with his consort as a means whereby the human race is to evolve back to the level of absolute awareness, the reflexive self-consciousness which constitutes at once the capacity for immediate adequate response, and therefore of perfect freedom and immortality. Perfect freedom is man's service of the Absolute from which he derives.	386
149................................................1
149. To this end man is to affirm his relation with woman, as the Absolute affirms its relation with Universal Prime Matter. Man is to initiate creative changes in himself and in his consort for each next level of their being! He is to accept as necessary for the development of his self-knowledge whatever his consort feels impelled to say to him. He is to see her as the resistance necessary for his development, the point of reflection of his own acts, from which they are returned for his re-examination and modification in the light of the ever-clarifying aim of his evolution.	388
15.................................................1
15. Sexually differentiated or polarised modes of reproduction then, appear to have more life enhancement value than un-polarised or nonsexual modes. Why should this be so?	42
150................................................1
150. If his consort criticises his actions, or character, or person, he is to examine the criticism, and, where it is just, to strive to correct himself accordingly. Where the criticism is not just, he is to accept it as the occasion of an exercise in self-control under injustice, without striking back or desiring to strike back at her.	390