by The ineffable centre of being
In the introduction to the Step V exercises, Bardon acquaints us with the concept of the depth point, a term which, under various names, is present in esoteric literature. However, its comprehension goes beyond the scope of a purely rational and analytical topic exploration.
Understanding the nature of the depth point is a crucial aspect of occult development. In the section dedicated to mental training, Franz Bardon presents a series of exercises that progressively guide the practitioner towards this profound experience. However, he cautions that accompanying these practices with intense meditation on the subject is essential; otherwise, there is a risk of deviating from the correct path and following secondary routes, which may prolong the completion time. In his works on mental formation in Step V, Bardon briefly explains the depth point, which may be incomprehensible to most due to the symbolic implications of the terms used rather than a deficiency in the statements. Before attempting to interpret the explanation, let us first read the original version of the introduction.
The wise Archimedes once said, “Show me one point on the Universe, and I shall move the Earth!” [1]. Very few people probably know that this sentence is concealing a great occult mystery, namely the secret of the fourth dimension. As we all remember from our schooldays, everything has a shape; everybody has length, width and height, definitions that are familiar to us. If we imagine a double crossing in the middle of a form, for example, a sphere, on the crossing spot, we get a point, the so-called depth point. Archimedes certainly had this point in mind because it is actually the point of beginning, the starting point, the nucleus of every form. From this point, every point is symmetrically neutral, meaning it is in its proper equilibrium. This is the base of the mystery of the fourth dimension, hence the concept of time and space, of timelessness and spacelessness, and, therefore, also the secret of space magic. The scholar is advised to meditate very intensely on this problem, and he will be able to open up profundities he never dreamed of, and a high intuition will be his reward.
— Franz Bardon – Initiation Into Hermetics – Wuppertal 1976, p. 133
The expression of Archimedes’ famous phrase introduces the “mystery of the fourth dimension,” as defined by Bardon. However, it necessitates an interpretation based on the canons of analogy. Archimedes’ two-volume On the Equilibrium of Planes (Latin: De Planorum Equilibriis, Greek: Περὶ ἐπιπέδων ἱσορροπιῶν) presents the laws governing the mechanical action of levers, as well as propositions concerning the centre of gravity of the parallelogram, triangle, and trapezoid. In a postulate in the first volume, which deals with the concept of the centre of gravity, it is established that the centre of gravity (the equilibrium point) of a system consisting of lever arms and equal weights at equal distances is situated at the exact centre of the lever. If the weights are unequal, the lever arm supporting the smaller weight must be longer than the other to maintain the system’s centre of gravity. The proposition thus states that the system is in equilibrium if the weights are inversely proportional to the lengths of the lever arms.
The concept of a balanced system consisting of arms and levers can be transposed onto the imagery of a sphere, as demonstrated by Bardon. In this depiction, the geometric centre defined by the reference lines is the nucleus for the shape’s centre of gravity. This idea suggests that everything, regardless of size or regularity, possesses a centre representing its equilibrium point. Or, as Bardon states, every point is in its perfect equilibrium.
Here, we come to the concept of the fourth dimension. Each form or set of structures contains within itself a central core. This nucleus depicts the manifestation potential of the form, akin to a seed containing the image of a future tree. However, this potential remains unexpressed as long as the form remains balanced. Time, through duration, becomes the intervening factor that allows for the development of a form across the spatial coordinates of reference. Through time, the potential of the form is realised, and it takes shape in the physical world.
Likewise, the universe owes its existence to the “breaking of symmetry” and the subsequent emergence of spacetime. This implies that any form within a given spacetime moment is not a complete entity in and of itself, as it only represents a minuscule portion of the whole. To understand the finite structure of the universe, including its three spatial dimensions (length, width, and height) and the fourth dimension of duration, we must position ourselves outside of space and time.
The implications associated with the fourth-dimension concept, expounded by Bardon, do not stop here. Familiarity with the four-dimensional reality of objects and beings is equivalent to delving into their essence, significance, and raison d’être. This constitutes the manifestation of the depth point, which confers the ability to either zero in on the core of a phenomenon or elevate one’s perspective beyond the realm of space and time. Once ensconced in this non-physical core, consciousness pervades everything simultaneously, whether at the centre or the periphery, akin to an infinite contraction which engenders an unbounded expansion.
The attainment of astral and mental perception requires the removal of physical sense-based impediments that hinder it. As one progresses towards this goal, time and space constraints cease to be an obstacle, and the perspective of the point of depth is achieved. In this state, the meaning of things becomes direct and instantaneous rather than a mere representation for the use and consumption of thoughts and emotions. Our awareness, limited by time and space, is an expression of the primordial principle that permeates the universe. The loosening of these bonds results in the point of consciousness we represent becoming the centre of an infinite space. Since infinity has no boundaries, any point within it is at the exact centre of infinity. This primordial point, which acts as a point of balance and reveals the true meaning of our individuality, is also the centre of the universe, binding us to the infinite consciousness of Being.
Below are some excerpts from a work by René Guénon, The Symbolism of the Cross. In a language linked to the esoteric tradition, these extracts exemplify the role of the “primordial point”, equivalent to Bardon’s “depth point”, as an element of unification between human spatiotemporal experience and spiritual realities. These passages can be used as a starting point for meditation.
The primordial point
In the Jewish Qabalah, we speak of the “holy palace” or “inner palace” located precisely at the centre of the six directions of space [2]. The three letters of the divine name Jehovah, through their sextuple permutation according to these six directions, indicate the immanence of God in the world, that is, the manifestation of the Logos at the centre of all things, in the primordial point of which the indefinite extensions are the ‘expansion or development… The primordial point from which the divine word is uttered develops, as we have said, not only in space but also in time; it is the “centre of the world” in all respects; that is, it is equally at the centre of spaces and at the centre of times. All this, if understood literally, evidently concerns only our world, the only one whose conditions of existence can be directly expressed in human language. Only the sensible world, in fact, is subject to space and time.
— René Guénon – Il Simbolismo della Croce – Milan 1973, pp. 41, 42
The doctrine of Qabalah
Let us now turn to the cosmogonic doctrine of Qabalah, as expounded in the Sepher Yetzirah. It is about the development from the Thought to the modification of the Sound (the Voice), from the impenetrable to the understandable. It will be observed that we are faced with a symbolic exposition of the mystery which has the universal genesis as its object and is linked to the mystery of unity. In other passages, it is that of the “point” which develops in all directions through lines and which becomes understandable only from the “inner palace”. It is that of the elusive ether ( Avir ), in which the concentration from which light emanates (Aur) is generated. The point is actually the symbol of unity; it is the origin of the extension, which exists only by virtue of its radiation (the previous “void” is nothing but pure virtuality). Still, it does not become comprehensible unless it places itself in the extension, of which it then becomes the centre… The emanation of light, which gives extension to its reality, “making something of the void, and of what was what is”, is an expansion subsequent to concentration … To use theological language, God becomes the “centre of the world” by virtue of his Word.
— Ibid., p. 44 sg.
The degrees of the manifestation
The first degree, absolutely occult (i.e. not manifested), cannot be grasped. Instead, although the mystery of the supreme point is deeply hidden, [3] it can be grasped in the mystery of the “inner palace”. The mystery of the supreme crown (Kether) corresponds to that of the pure and unattainable ether (Avir). It is the cause of all causes and the origin of all origins. In this mystery, the invisible source of all things is born, the hidden “point” from which everything derives. That is why in the Sepher Yetzirah, it is said: “Before the One, what can you count?” [4] … Before this point, there was nothing but Ain, the mystery of the pure and unattainable ether, called with a simple negation because of its incomprehensibility [5]. The comprehensible origin of existence lies in the mystery of the supreme “point” [6]. And since this point is the origin of all things, it is called “Thought” (Mahasabha). The mystery of the Thought that creates corresponds to the hidden “point”. It is in the inner Palace that the mystery, combined with the secret “point”, can be understood since, pure and unattainable, the ether always remains mysterious. The “point” is the ether made palpable (by virtue of “concentration”, the starting point of all differentiation) in the mystery of the inner Palace or Holy of Holies. Everything, without any exception, has been previously conceived in Thought [7] … From the hidden “point”, the internal Sacred Palace arises (through the lines that emanate from this point according to the six directions of space). He is the Holy of Holies… also called the Voice that emanates from Thought.” [8]
— Ibid., p. 47 sg.
The central point
“He who has reached the pinnacle of emptiness,” says Laozi, “will be firmly established in rest. Returning to one’s roots… means entering the state of rest.” The “emptiness” spoken of here means the complete detachment from all manifested, transitory and contingent things, by virtue of which the being… passes from the circumference of the “cosmic wheel” to the centre of it… This “peace” in emptiness”… is the equivalent of the Jewish Shekinah, that is, of the “divine presence” at the centre of being… “To him who resides in the unmanifest, all beings manifest themselves. United with the Principle is in harmony, through it, with all beings. United with the Principle … he no longer uses the senses to know specifically and minutely. The true reason of things is invisible, elusive, indefinable, indeterminable…” [9] … “He lets all beings evolve according to their destinies, and, for his part, remains at the immobile centre of all destinies…” [10]
— Ibid., p. 70
[1] [1] Phrase attributed to Archimedes of Syracuse, in Greek: “δῶς μοι πᾶ στῶ καὶ τὰν γᾶν κινάσω (dṓs moi poû stṓ kaí kinô tḗn gên), Latin: “Da mihi, inquit , ubi consistam, et terra commovebo.”
[2] That is the direction of the three axes that form the coordinate system of a point in space: left-right, forward-backwards, and up-down.
[3] Being is still unmanifest, but it is the principle of all manifestation.
[4] Unity represents the fundamental concept of numbers, as it is the first and most essential of all numbers. Preceding it, nothing exists that can be quantified, thereby implying that numeration represents knowledge in a distinctive manner.
[5] It is the metaphysical zero, or the “non-being” of the Far Eastern tradition, symbolised by the “void”.
[6] That is, in Being, or principle of Existence, identical to universal manifestation, just as unity is the principle or origin of all numbers.
[7] It is the Word, understood as divine Intellect, which, according to an expression of Christian theology, is the “place of the possible”.
[8] It is still the Word but understood as a divine Word: it, first of all, is the Thought of the interiority (i.e. in itself), then it is the Word towards the outside (i.e. concerning universal existence), as the word is the manifestation of thought; and the first word spoken is the Lehi Aur (fiat lux) of Genesis.
[9] Liezi, c. IV. It is a Taoist text believed to be composed in the fifth century BC.
[10] Zhuangzi, c. V. It is a text composed between the 3rd and 5th centuries BC that exemplifies the nature of the Taoist sage.
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