This Dark Age

A manual for life in the modern world.

By Daniel Schwindt

This Dark Age is now available in paperback on Amazon. The print version is MUCH cleaner than this online version, which is largely unedited and has fallen by the wayside as the project has grown. If you’ve appreciated my writing, please consider leaving a review on the relevant paperback volumes. The print edition also includes new sections (Military History, War Psychology, Dogmatic Theology).

Volume 1 | Volume 2 | Volume 3| Volume 4 | Volume 5 | Volume 6

The presence of the Intellect in all beings

In human experience, the division between God’s reality and all contingent reality, which is illusion, takes the form of the alienation from the Self, which is a participation in the Divine from which man derives his capacity for transcendence. Hence, in esoteric doctrine we find constant teachings about the discovery of the “truth self” as opposed to the “ego” which we confuse with ourselves but which is actually a kind of phantom and a mask that we wear throughout life, and which is ripped away in the presence of God to reveal what was always the truth even if we never knew it. And the esoteric path is the “rediscovery” of this Self, which is also the path of “metaphysical realization.” Within the framework of esoterism, this again smacks of a kind of blasphemy since the limits of that point of view, which is individualistic through and through, there can be no “Self that is also God” within man. Exoterism needs these concepts to be neatly separated so that they can be dealt with on rational grounds, with a more external path to a “personal God” that we come to know as subject and object. This also explains why there is no room is exoterism, the realm of “faith vs. reason,” for pure Intellection, or Direct Intuition, which can only be explained by first acknowledging that the Self-knowledge is God-knowledge because the Self is truly God. And so exoterism speaks of knowing God while esoterism speaks of “realizing God.” The former takes on the guise of a “relationship” between to beings, which the latter takes the form of a process of “realization” whereby the individual rediscovers an identity that was always present. The former is indirect and external, hence all the activities and methods proper to religion, while the latter is direct and involves an inner method.

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