The Body’s Confluence with the Numinous Essence: Consciousness’s Bifurcation from the CNS’s Neurophysiological Machinations

By Dr. Ron Shane, Assisted by Karan Pandher, Lauren Kupis, Trang Pham, Sophanna Ek, Thanh Tran, Nicki Ki, Mekela Neelakantan

A statement from Shakespeare’s Hamlet explores the disquisition of the antipodal relationship between the corporal body, and its arcane spiritual sphere. This visionary artists writes, “For nature crescent does not grow alone in thews and bulk, as this temple waxes the inward service of mind and soul grow wide withal”(1). Shakespearean critics do not intuitively comprehend the paramount nature of his abstruse commentary; and this is the quintessence of King Lear’s disquieting genesis. Shakespeare utilizes the provocative thrall of the mental eye twice in the first act of Hamlet, which may not be an essential province of the CNS’s machinations: In my mind’s eye, Horatio Act 1 Scene 2 Line 185; and a mote it is to trouble the mind’s eye” (Act 1 Scene 1 Line 115). (2 and 3).

For Shakespeare the nature of genesis represents an ontology of the numinous sphere’s mind and soul as well as oscillation of the body’s fleshy realm. According to Shakespeare, the outward actions are a kind of dumb show where the import of arcane metamorphosis is the soul and mind. Western epistemology dismisses, and is ignominious to the ontology of the body’s mental and spiritual sphere. These pedants celebrate the foison pestilence of the CNS’s dominance over the etheric body as well as its aberrant machinations.

Plato, Kant, Nietzsche, Blake, Keats, and Shelley as well as Shakespeare and even Spenser explicated the ostensible bifurcation between in Kantian terms the numinous sphere and the corporal body. Milton and Descartes were enfettered by the constraints of the delimiting tyrannical sway associated with the workings of the CNS’s orbital frontal cortex. Blake writes in the poem, The Tyger, about the “fearful symmetry” of the brain’s derived cognizance. He venerates the revelry of the numinous body’s mental sphere as well as the actualized dynamics of the mental eye. (4).

The issue concerning the dichotomous impassionment between brain/body and mind/spirit was discussed by Plato 2400 years ago; and there has not been any kind of lucid resolution. Plato was sagacious enough to comprehend that consciousness may be a meta-phenomenon, which incorporates qualitatively distinctive permutations of the deeper body. The contemporary paradigm establishing the esoteric consecration of the body as being a function of the CNS or the ruminations of ubiquitous super circuits associated with orbital frontal cortex may certainly be erroneous and fallacious. The neurophysiological disequilibrium or Blake’s Urizenic enfetterment is the delirium, which prevents any kind of lucidity involved with a furtive perception. (5).

Descartes was privy like many other philosophers to the dissension between the body’s neurophysiological machinations and in Kantian terms the numinous effulgence. Jung postulated an unconscious, which is a kind of cryptic perception of the body’s non-corporal sphere. There has not been any evolution in the blitheful relationship between the body’s numinous realm and the CNS’s ratiocination since Plato’s prodigious analysis. Western neuroscientists and medical clinicians have developed a paradigm, which essentially dismisses the existence of the body’s numinous realm. The English Romantic Artists viewed zealous empiricism as an erroneous tyranny.

The focus of this article is to postulate some kind of etheric realm to the body’s corporal sphere, which has a consciousness qualitatively distinctive from the machinations of the CNS. This hypothesis is considered to be contentious to most Western medical theorists. Joseph Campbell who has been liberated from the pathos of theosophy purported that there is an overwhelming evidence in cross-cultural traditions as to how humans have developed the numinous sphere of the body. The stultification of contemporary pragmatism restricts any theorizing that defies the principle suppositions of their reverent model. Academic lucidity has been stymied by Western theosophy and empiricism for two millennia where Plato’s assertions have not been sagaciously advanced with higher veracity.

Nietzsche’s vision of the Dionysian substantiates a liberation of consciousness where the gyves of an Apollonian ratiocination are forsaken to where the body’s rapturous etheric sphere is again prodigiously dominant. It is the author’s view that the CNS millennians ago was more submissively edifying to the rhapsodic powers of the numinous body’s mental sphere. Plato’s Ion is reflective of consciousness’ translocation where it is again provocatively sublimely inspired. (6). The English romantic poets like Nietzsche were cognizant of an ineffable consciousness as defined by Joseph Campbell as the ecstatic elevation of the Kundalini complex, which appears to be a universal cultural phenomenon; and it is distinctive from the neurological processes of the central and peripheral nervous systems.

The nature of proof is most problematic with respect to showing the existence in biological terms of the body’s ineffable sphere. Physicists have been able to postulate the existence of gravity, and most recently dark matter and energy. Philosophers and neuroscientists are seeking some kind of qualitative assessment of the existence related to the body’s numinous sphere. Artists and visionaries have purported an intuitive veracity correlated to this meta-phenomenon. Archeologists have provided evidence for the fact that humans from most indigenous cultural traditions experienced some kind of ecstatic ascendance, which was not associated with the body’s corporality or in anthropomorphic terms the ethos of contemporary theosophical constructs.

The body’s interior landscape is qualitatively different from the CNS’s conceptual ruminations. Some erudite medically trained neuroscientists are skeptical that neocortical functionality can explicate consciousness or the existence of the body’s mystical quintessence. The dialectic in philosophy pertinent to the existence of whether homosapiens or other higher intelligent entities have a primordial essence not related to its ostensible biological machinations is still problematic. Concepts like alienation, meaninglessness, and absurdity appear to be a consequence of certain cortical circuits, which are dissociated from the body’s numinous sphere. The recent intellectual phenomenon of existentialism represents an individual’s sequestration from the debilitating cultural anthropomorphic ideologies as well as the heuristic bodily sentience and its interior proclivities.

There is considerable evidence that humans for millennians in arcane ceremonialism were released from the enfetterment of the CNS’s cortical predilections; and then were rapturously impassioned by the body’s etheric citadel where it ecstatically coalesced with an ineffable sphere of the celestial realm. This mystical paradigm could be delusional; however, it has been executed by homosapiens for thousands of years. There appears to be an enigmatic modulation of super-circuits where this kind of ecstatic ritualism has been abnegated for several millennia by contemporary cultures.

It is the author’s contention that the metaphysical malaise or deleterious bifurcation of the corporal sphere from the body’s interior realm is a function of epigenetic aberrant cortical remodeling. William Blake was not educated in neurobiology; however, he purported that there is a neurophysiological dysfunctionality where certain cortical circuits has usurped powers of what has been deemed to be the mind. Blake in the Four Zoas, and Milton explicated how the mental treachery of cortical neurological machinations has impacted the furtive body’s mental sphere. (7 and 8). He provides the structural dynamics in his later poems where the numinous essence can experience ascendant resurgence or be mirthfully aroused; and not stultified by the aberrant circuitry of the brain’s phenotypical epigenetic aberrations.

The aesthetic revelry of artists like Blake and Shelley in empirical terms cannot confirm the existence of the numinous body as it may be distinctive from its biological processes. Physiologists have substantially defined these sophisticated pumping mechanisms of the heart, but metaphysical scientists have not in 2400 years comprehended what is the soul, and its relationship to the spiritual body. All of the English Romantic Visionary’s behests can be regarded as harbingers to the deathly enamorment of the numinous body. R. Shane’s dissertation on Blake is an invidious explication of the torpid dismay of the arcane body. (9). Blake and other Romantic poets depicted how the etheric body lies barren in a despicable lethal sleep. The dialectic between the spiritual body and the tyrannical sway of the CNS’s usurping cursiveness or the cortical perfidiousness as a function of phenotypical remodeling is a diatribe which cannot be resolved. Studies of enigmatic consciousness have been impossible in 2400 years since Plato. The poet Ion as depicted by Plato was able to be released from the debilitating manacles of his cortical tyranny to experience the etheric body’s maniacal rapture. Human acculturalization is correlated with ostensible modification in the cortex’s architecture; and more importantly the CNS’s skewed functionality. James Joyce’s Ulysses is a parody of the CNS’s virulent dominance; and preclusion of the bodily sentience, and specifically the numinous essence’s predilections. (10)

Huxley in his work The Door’s of  Perception  asserted that the utilization of psychoactive substances were necessary to forsake in Blake’s terms “the mind’s forged manacles.”  11  Many medical researchers have reported in patients a blitheful activation of the etheric body as a result of utilizing these highly medicinal agents. The distinction between visionary poets and stalwart scientists may reside in the translocation of consciousness. The neuro scientific text Descartes’s  Error  may actually represent the overall desecration of the etheric body by the author. 12 This work is a quasi- scientific rendition of the contentious siege of brain and mind. The author Dr. Demasio extrapolates from modern scientific hypotheses that it is possible to explicate the sophisticated processes involved with consciousness as being thoroughly in the province of cortical neurological workings; and thus, it is not necessary to postulate an erroneous construct of what has been referred to by philosophers as mind. It is likely what this medical doctor is documenting that his evocative mental body is thoroughly desecrated and stultified. The essential distinction between Plato and Aristotle is that the former could still comprehend the existence of the body’s ethereal sphere. Philosophers like Kant and Descartes even though they were impaled by the ethos of modern theosophy were able to postulate that the metaphysical sentience of consciousness was qualitatively different from the CNS’s cortical machinations. The empirical science of 21st century precludes that the body is modulated by its ineffable sphere. Thus, any meta-science of ontological genesis regarding the numinous body is an impossibility in the 21st century.

William Blake and Carl Jung both purported that the mystical salubriousness of the homosapiens was predicated upon the ubiquitous archetypal development of the etheric body. It is a pathetic oxymoron to speak or make reference to the development of the etheric body if the individual is inwardly stultified and desecrated. Many writers in the 20th century consecrated a labyrinth of ratiocination as a deceptive ploy to dissuade individuals from the dismal shade of the etheric body. It may be most arduous to resolve the issue concerning that the body as having a substantial incorporeal sphere when philosophers or scientists are ruefully enfettered by their virulent cortical processes engendered by epigenetic remodeling.

Western clinicians are realizing the idiopathic nature of certain pathologies, which could have their etiologies in the malaise of the etheric body. Dr. Sam Parnia has theorized that the body and the brain have an independence in terms of neurological transmission capabilities. He has compiled sufficient evidence from a myriad of near-death experiences. The science of the metaphysics of the numinous body has been in a retrograde inertia compared to astrophysics. In the author’s view, the furtive metaphysics of the etheric body will continue to be in a quagmire of languid inertia unless ardent practitioners themselves can activate the mental sphere of the numinous body. There cannot be any science of metaphysics until practitioners can judiciously remodel the abstruse tyrannical dynamics of the succinct cortical super-circuits.

The construct of consciousness is medically defined in a puerile manner as a kind of activation of the reticular activating system of the central nervous system’s brain stem where there is an excessive axonal conductivity involving pre-cortical and cortical regions. Medical clinicians are reluctant to substantiate any kind of concept or paradigm related to the translocation of consciousness to the numinous body’s mental sphere. The salubrious relationship between the brain’s cortical circuits, and the predilections of the etheric body has not yet been defined lucidly by western philosophers; however, there are obscure references in indigenous occult ceremonies. Walt Whitman’s poem entitled Body Electric (13) depicts how the ecstatically activated mental sphere of the numinous body stimulates the entire etheric sphere.

Socrates and those other philosophers who followed his discourse regarding the dynamics of the numinous essence in most instances did not reverently experience the ascendant marvel of the etheric body. Nietzsche thoroughly discussed this issue in his earliest work The Birth of Tragedy. He argued vehemently that philosophers have been disinclined to lucidly explicate Dionysian revelry or the rapturous activation of the body’s numinous essence. It is impossible for empirical scientists in poetic terms to study a meta-phenomenon if it is direfully quiescent in their own bodily sphere; and neurologically speaking has abnegated and usurped its ineffable proclivities. Thus, for most neuroscientists the etheric body is engulfed in an enigmatic lethal sleep. Nietzsche explicated how the CNS’s neurological powers of ratiocination have annulled the body’s mercurial Dionysian predilections. Shelley earlier in his Defense of Poetry (14) affirmed the suppositions stated by Blake regarding the over dominance of cortical super circuits. Shakespeare asserts in A Midsummer Night’s Dream (15) “in a fine frenzied rolling” how the super circuitry of the CNS provides a physical praxis to the mind’s maniacal rapture. In 2400 years, there has been no genesis in terms of the relationship between the epigenetic remodeled neurological aberrant circuitry and the ineffable machinations of the numinous body’s mental sphere. English Romantics asserted that modernization represents a thorough stultification of the body’s numinous sphere.

Meta-physicians have now purported that dark matter and energy comprises 95% of the universe. The subatomic attributes of dark energy is very distinctive from traditional matter. It is possible that the physical body cryptically coalesces with the numinous essence in a similar fashion to how light based energy interfaces with non-traditional subatomic elements. The quest for propitious perception in most visionary artists is not relegated to the province of the CNS’s super circuitry, but rather the conscious powers of the body’s arcane mental sphere. Most cultures especially in indigenous societies have explicated the phenomenon of synesthesia or the ubiquitous prowess of the mental eye.

Western neuroscientists have referred to synesthesia as an occult unidentified super circuits of the cortex. They further assert that the pineal gland, which regulates the sleeping and waking cycles through the release of melatonin, is not related to the mental eye. Reptiles and mammals have a pineal gland which possesses receptors that are responsive to oscillations in light. The third eye has been referred to in India or the upper Dantian in China as principle activator of the etheric body’s energy circulation as well as the apprehension of the incorporeal sphere. Dr. Shane in his work The Etheric  Power  Of The Mental Eye articulates  that the mind’s eye forms collaterals which innervate all aspects of the etheric body. 16   Joseph Campbell in his text the Mythic Image demonstrated that this is a cross-cultural meta-phenomenon. 17

The English Romantics did not comprehend how environmental factors affected the CNS’s conductivity or super circuits, astrocyte density, as well as protein expression of neurons leading to alterations of cortical executive functionality. These visionary artists did understand that there were a thorough stultification, and abnegation of the body’s interior consciousness or mirthful powers of ecstatic ascendance. Shelley and Blake depicted how the neurologically remodeled homosapiens cortical processes are vilely monstrous as a function of its interred desecrated numinous body. Blake’s poem The Tyger is where this poet depicts the pernicious nature of those humans who have fiendishly modulated the executive activities of their cortical circuitry. This cortical epigenetic phenomenon is certainly not volitional.

There is now a plausible explication why humans have not been able to fully understand the beatific relationship between the brain’s cortical prowess, and the numinous body’s mental sphere. There has been enigmatic remodeling of cortical circuits and a kind of aberrant plasticity, which has resulted in the actual deleterious desecration of the numinous body. Neuropsychologists have not speculated on what is the etiological basis for the allostatic executive processes of the CNS. It is the author’s contention that a myriad of environmental factors have altered cortical super circuit functionality, which then manifests into changes in ideologies, belief systems, and overall behavioral dynamics including the stultification of the numinous body. Human volition may not necessarily be a phenomenon under the aegis of the homosapiens control.

Changes in diet as well as alterations in atmospheric chemical composition, enhanced population density, and sequestration from the natural environmental milieu are some of the factors contributing to neurological remodeling. There are most likely other variables such as oscillation in the Earth’s position in the galaxy as well as interventional occult elements which are not yet clearly defined that could be having an epigenetic influence on cortical functionality.

There was a consensus of opinion amongst 19th century Romantic artists that there was an aberrant circuitry involving the executive cortex, which was derogating the prodigious powers of the numinous body’s mental sphere. It is evident that there does not appear to be any kind of nefarious intentionality, but rather an abysmal epigenetic remodeling. The consequence of these neurological events is that there has not been any resolution concerning the contentious siege between Plato and Aristotle for 2400 years. Furthermore, there is now a problematic regression where the CNS’s neurological activities are thoroughly abnegates the ebullience of the body’s etheric sphere. The enigmatic remodeling of the executive cortical architecture and functionality is now engendering a virulent contemporary overall phenotype where the majority of humans are overweight, lethargic, depressed, overstressed, and mentally compromised with an up-regulation of chronic anxiety as well as insomnia. Furthermore, these allostatic factors are now being translated into many other physiological maladies.

Keats, Blake, Wordsworth, Shelley, and Novalis were concerned about the derogation of the etheric body; however, it is now manifested in the ruination of human optimal physiology. The author in his work entitled Jaguar Queen speaks about a kind of overall volitional reeducation of executive actions of the CNS mandated by the vaquishment of these nefarious cortical circuits, which can only be engendered by the re-genesis of the numinous body’s mental sphere (18). This metaphysical revolution is enacted by the goddesses Athena and Diana who slaughter the conceptual consciousness associated with pernicious Zeus. The anthropomorphic iconic structures and theosophy of humans are a consecration of cortical super circuits as well as a reflection or manifestation of its epigenetic changes.

Plato and Socrates were not privy to the central nervous system’s enfetterment of the numinous body. The relationship between these two realms of the body has become thoroughly problematic in the preceding 2400 years. Perception as a function of these executive aberrancies has become more diminutive and less robust. A philosophical works of Nietzsche represent a dismal failure of western metaphysical philosophy since Plato. We know less about the machinations of the etheric body than we did several millenniums ago. Conversely, there has been particular artistic visionaries who have experienced the nirvanic salubriousness between the body’s physical sphere, and its numinous essence.


Most ancient indigenous societies have purported certain individuals who possessed prodigious ethereal proclivities as well as a salubrious environmental milieu, and were then able to actualize these furtive dimensions of the body. Optimal physiology enables the practitioner of the mystical arts as a foray to develop the esoteric attributes of the numinous essence. Currently, humans are not facilitating to those that are focused on heuristic etheric ascendance. It was stated earlier that most contemporary erudite scholars do not consider the body to possess an actual mystical sphere. Furthermore, there is not a meta-science of ontological genesis. Carl Jung did realize that humans unconsciously harbored an instinctual imperative to experience an intrinsic genesis of the body’s furtive sphere.

Jung appeared to comprehend the meta-sentience of the etheric body more conceptually than as an adroit practitioner. The metamorphosis of the etheric essence is depicted by Jung as hierarchical states of archetypes which are not necessarily reflective of the actual genesis of the numinous sphere. This psychiatrist was tethered by his cultural theosophical ethos whereas Plato and Socrates were not so irreverently encumbered. Joseph Campbell was less restrictive in his analysis; and was able to decipher to a particular degree the inner body’s ontological genesis with a heightened perception, and was not tempered by his cultural myopic vision. Dr. Shane’s Mystique of Energy, and Light on Shamanism are contemporary works which lucidly depict stages of viable ontological genesis (19 and 20).

It was discussed in a preceding section in Nietzschian terms that ontological genesis is not related to fascinating hyperboles consecrated by cortical super circuits or Apollonian ratiocination, but rather the actual mystical metamorphosis of the numinous body. Indigenous hierophants utilize vegetative psychotropic agents like Psilocybin and Ayahuasca to appropriately temper the circuitry of the orbital frontal cortex where consciousness is not imprisoned by the gyves of the central nervous system, and then is able to mirthfully be inchoated with the numinous body’s mental sphere. Atavistic martial art systems are not only edifying to the body’s lower chakras, but more importantly develops the mental sphere where the cortical circuits amorously concedes to the mental sphere.

Indigenous humans have utilized arcane, transcendent eroticism to ascend the etheric essence into the celestial realm. Conversely, other indigenous social groups employed occult ritualism where these movement arts ecstatically incensed the numinous body to maniacally infuse to the celestial realm. Many atavistic societies comprehended how humans could activate the numinous body to then coalesce with an amorous partner who was likewise inwardly aroused. The resplendent blending of spiritual bodies enabled ethereal lovers to vertically ascend to the Elysian spheres of bewildering frenzy. All these mystical pursuits require that the practitioner has sufficiently developed the intrinsic machinations of the etheric body.


Many indigenous cultures have developed unique outward protocols to activate the inner body’s chakra systems as well as micro-channel connections, which have been referred to as a micro-chakra network or a kind of chi circulation. Practitioners cannot read a puerile text as a function of the cortex’s intellectual prowess, and expect them to activate the various facets of the numinous body. It was discussed earlier that the actual etheric body must be activated, and cannot be morbidly inert or thoroughly desecrated. Furthermore, its physical counterpart must likewise be physiologically optimal in order for the ineffable essence to be profusely invigorated. Most importantly, cortical circuitry also cannot be remodeled in a pathophysiological manner. Shakespeare writes “with thoughts beyond the reaches of our souls” (Act I,Scene IV, Line 56) (21). Many earlier societal traditions realized that ratiocination is not an optimal strategy to develop an etheric body. Taoists of China as well as energy practitioners of India have developed ardent movement sequences to cultivate the numinous body. These cultural traditions utilized edifying protocols to homeostatically subdue the rancid and deleterious machinations of aberrant cortical circuits in order to blithefully activate the etheric body where its mental sphere is then mirthfully puissant. Western philosophers, whether Plato, Descartes, Hegel or Kant were embroiled in the pedantry of their seething labyrinth or were plummeted in the nadir of encumbering ruminations where abstruse abstraction only further desecrated the rhapsodic mirth of the numinous essence.


Sagacious hierophants from a diverse array of cultural traditions are not inured in a quagmire of rational conception or dialectic whether the mind is distinctive from the brain’s neurophysiological processes; and instead are utilizing in ameliorative strategies to actualize the mystical prodigiousness of the numinous body. Plato writes the following regarding the activation of the body’s etheric faculties where cortical circuits are then inclined to dissuade their stalwart enfetterment:

“An soul of the lyric poet does same, they themselves say; for they tell us that they bring songs from honeyed fountains culling them out of the gardens in dwells of the muses; they like the bees winging their way from flower to flower and this true. For the poet is a light and winged and holy thing; and there is no invention in him until he has been inspired and is out of his senses. Reason is no longer in him; no man while he retains that faculty has the oracular gift”. (22)

Plato and Socrates unlike Aristotle and other philosophers which have followed for the preceding 2400 years recognized the limitations of ratiocination; and that the ecstatic revelry of the mental sphere resplendently blends with the ineffable celestial milieu, and the pedantry of neurological functionality provides a tangible praxis to this nirvanic rapture. Martin Heidegger was the only western philosopher who was able to forsake the sophistry of rationality to be enamored by the nineteenth century German romantic poet Hofmannsthal’s spiritual exhilarating proclivity.

Plato and Socrates were cognizant that the human body harbored the mercurial quintessence quite distinctive from the brain and physical body’s physiology. Their philosophy of abstract rhetoric did laud the neurological machinations of cortical circuitry rather than the ontological genesis of the etheric body. Most atavistic societal traditions were not celebrating rhetorical labyrinths of delimiting perception or were not an odyssey of constructs disassociated from the mystical exaltation of the ascendant etheric body. Epigenetic modulation of cortical circuitry in the modern phenotype is retrograde to the ecstatic activation of the numinous body as well as its nirvanic genesis. Contemporary humans like Shakespeare’s King Lear are thoroughly sequestered from the body’s numinous realm, and its prodigious consciousness.

Plato and Socrates understood that Greek Dionysian theater did celebrate the ritualistic exhilaration of the numinous body’s ascendant mystical prowess. Conversely, Aristotle, in his Poetics with his invidious inner torpidness purported that the theatrical arts should laud the body’s vile sentience where emotional catharsis with fastidious cursiveness pitifully deadens the etheric body’s beatific revelry. (23) Shakespeare write the following: “So full of shapes is fancy, that it alone is fantastical”.(24) The protagonist of the play Twelfth Night is consumed by not the body’s motivations or the brain’s austere conception, but rather than the soul’s desire of amorous exhilaration quite distinctive from the corporal realm’s sentient proclivities.

Shakespeare’s King Lear realized he has been wretchedly imprisoned by cortical circuitry; and the consciousness of his etheric body is aroused to experience its dismal vacuousness. Lear speaks the following pertaining to his liberation and vanquishment of cortical manacles. “And thou, all-shaking thunder, strike flat the thick rotundity of the world! Crack nature’s molds, all genomes spill at once that makes ungrateful man.”(25). Western philosophy can be regarded as a scurrilous limitation of perception away from Plato’s appreciation and intuitive understanding of a numinous body’s mystique of mystical revelry. Shakespeare voices the following pertaining to contemporary man’s Apollonian immurement “Get thee glass eyes; and like scurvy politician, seem to see the things thou does not.” (26)

The synesthesia of vision is not the myopic sea of consciousness pejoratively tethered by the “mind-forged manacles”. Lear further remarked when sequestered from the mental constriction of his reason: “when we are born we cry that we are come to this great stage of fools.” (27). In 2400 years since Plato, human consciousness has ruefully celebrated the dank servitude of the central nervous system’s cortical tyranny not the prodigious ascendance of the etheric body’s mental sphere ecstatically innervating the deep nuances of it’s corporality. Nietzsche writes that “I have borrowed my adjective from the Greeks, who developed their mystical doctrines of art through possible embodiment not through purely conceptual means,” (28). In summary, western theosophy and epistemology has negated the body’s cryptic sphere, which is its magnanimous quintessence.


  1. Shakespeare, Hamlet, Methuen 1985, New York pg. 198
  2. Shakespeare, IBID Pg. 191
  3. Shakespeare, IBID pg. 173
  4. The Poetry in Prose of William Blake, Double Day Company, New York 1965, pg. 24
  5. Blake IBID pg. 69-83
  6. Harzard Adams, Critical Theory Since Plato, HBJ Publisher, 1971, Plato’s Ion, pg. 12-19
  7. Blake OP.CIT. pg. 296-392
  8. Blake IBID pg. 94-128
  9. Ron Shane, Blake’s Mythic Conception of Man’s Fall into Outward Selfhood, 2014
  10. James Joyce’s Ulysses, 1922, Sylvia Beach
  11. Huxley, The Doors of Perception, Harper and Row, 1954
  12. Antonio Demasio, Descartes’ Error, Putnam Publisher, 1994
  13. Walt Whitman, Body Electric, Penguin Classics, 2005, pg. 127
  14. Harzard Adams, OP.CIT. Shelley’s Defense of Poetry, pg. 499-514
  15. William Shakespeare, The complete Works, Viking 1969 New York, A Midsummer Night’s Dream, pg. 146-175
  16. Ron Shane, The Etheric Power of the Mental Eye, 2014
  17. Joseph Campbell, The Mythic Image, Princeton University Press, 1974 Princeton, New Jersey
  18. Ron Shane, The Jaguar Queen,
  19. Ron Shane, The mystique of Energy,, 2015
  20. Ron Shane, Light on Shamanism,, 2015
  21. Shakespeare, Hamlet, OP. CIT, pg. 213
  22. Harzard Adams, OP. CIT pg. 13
  23. IBID Aristotle’s Poetic, pg. 48-67
  24. Shakespeare, Twelfth Night, Methuen, New York, pg. 6
  25. Shakespeare, King Lear, Methuen New York, pg. 100
  26. IBID. pg. 169
  27. IBID. Pg. 170
  28. Harzard Adams, OP.CIT. From Nietzsche’s From Birth of Tragedy, pg. 636


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