Chapter 14 Mary
John Francis Nash was born in the United Kingdom but has lived in the United States since the 1960s. He earned his bachelor’s degree and PhD from the University of London and other advanced degrees from institutions in Belgium and the U.S. A varied career led him from scientific research, to business, and eventually to higher education. Since “retiring,” after thirty years in academia, he has devoted his time to writing and teaching in esoteric philosophy and religious history. He founded, and for a while edited, The Esoteric Quarterly, international, peer-reviewed journal of esoteric philosophy. John’s lifetime output of publications includes sixteen books and nearly 200 papers and articles in multiple fields. After a long spiritual journey he returned to Christianity to become a high-church Episcopalian. His personal interests include sacred choral and organ music.
14.1 What is Esotericism?
by John F. Nash
Esotericism, in its most general sense, is simply the study of the inner, less obvious aspects of reality—contrasting with the literal, tangible, outer appearances of things. The Nicene Creed affirms belief in God, creator “of all that is, seen and unseen”; esotericism focuses on the unseen.
Aside from church buildings, pews, hymnals, and organizational structures, much of Christianity is esoteric. The Eucharist is the supreme example of an esoteric reality. Mysticism is an esoteric practice. Marian apparitions, along with the more extensive communications to individuals like Anne Catherine Emmerich, Bridget of Sweden, Geoffrey Hodson, and Anna Raimondi, are esoteric phenomena.
In its narrower sense esotericism pertains to fields of inquiry that overlap with mainstream religious teachings but, for historical and other reasons, developed outside the jurisdiction of institutional religion. Western esotericism grew out of the mystery traditions of ancient Egypt, Chaldea, and elsewhere and developed into a number of streams, including the Kabbalah, Hermeticism, Rosicrucianism, and early Freemasonry.1 Eastern esotericism had its origins in the Vedas and Upanishads of India and developed through such movements as Advaita Vedanta, Kashmir Shaivism, esoteric Buddhism, and the various forms of yoga.2
Eastern esotericism developed in an environment of inclusiveness and tolerance and, accordingly, was more closely integrated into its companion religions. By contrast, western esotericism developed on the fringes of, or outside, mainstream Judaism and Christianity; it was viewed with suspicion, and frequent efforts were made to suppress it.
Eastern and western esotericism began to merge in the eighteenth and nineteenth centuries, following imperial excursions into Asia. The great contribution of the Theosophical Society, founded in 1875 by Helena Petrovna Blavatsky (1831-1891) and others, was to interpret elements of eastern esotericism to a western audience. What we know as “modern esotericism” is largely the work of the Theosophical Society and other individuals influenced by it. Helena Ivanovna Roerich (1879-1955) and Alice Ann Bailey (1880-1949) were two important esoteric teachers whose work followed in the Blavatskian tradition.
- Extracted from Chapter 7 of John F. Nash’s book Mary: Adept, Queen, Mother, Priestess.
14.2 Adept, Queen, Mother, Priestess
The nature, life and work of Mary, mother of Jesus, Queen of Heaven, Mother of the World, and senior Adept in the Planetary Hierarchy. Topics include Mary in Scripture, Mary in the visions of stigmatic Anne Catherine Emmerich, Mary in early church writings, Mary in Christian doctrine and devotion, Mary in apparitions and esoteric teachings, Mary (quite literally) as Queen of the Angels, and Mary as Priestess at the foot of the Cross and in the restored Mysteries of the Aquarian Age. - Mary: Adept, Queen, Mother, Priestess
Chapter 6 explores Mary’s communications with humanity through apparitions, locutions, and other contacts with individuals and groups. The frequency of apparitions has increased, and more people—and a greater diversity of people—are testifying to seeing her or hearing her speak. In addition to the best-known apparitions, like those at Guadalupe and Lourdes, two series of apparitions command special attention. One, in Zeitoun, Egypt, extended over a period of years, and was witnessed by millions of people, many of them Muslims. The other, in Medjugorje, Bosnia–Herzegovina, involved six witnesses and has continued for nearly four decades. The Medjugorje apparitions include messages that Mary wished to be shared with the world.
Chapter 6 also examines more detailed communications with individuals who served as Mary’s scribes and were charged with publishing her words. The work of three scribes is examined: Bridget of Sweden, from the fourteenth-century, and Theosophist Geoffrey Hodson and spiritual teacher Anna Raimondi in our own times. Mary’s communications to all three include commentary on a variety of important topics.
Chapter 6: Mary Reveals Herself to the World
Communications with Geoffrey Hodson
Geoffrey Hodson and His WorkGeoffrey Hodson (1886-1983) was raised in the Church of England but questioned his faith at college age. In his early twenties he was drawn to the Theosophical Society and went on to serve therein for six decades as a writer and lecturer. Through the Theosophical Society he came into contact with the Liberal Catholic Church and was ordained a priest.67 His pastoral and liturgical work included an active healing ministry.68 Although Hodson was born in Britain, he traveled the world and eventually settled in New Zealand.
From a young age Hodson displayed clairvoyant ability, and he devoted much of his life to studying the vast hierarchy of ethereal beings known as devas (Sanskrit: “shining ones”). The several orders of nature spirits comprise the junior members of the deva evolution, the “choirs” of angels of Christian tradition the senior members.69
From 1921 until the month of his death Hodson kept a diary recording his insights as well as transcripts of contacts with devas and advanced members of the human kingdom.70 Some of the entries concern Mary or were communicated by her. In a few instances Mary appeared to him, but in most cases she spoke to him-a phenomenon technically known as locution-or impressed messages on his mind by some form of telepathy.71 Hodson originally intended to reserve his diary for personal reflection, but eventually he consented to posthumous publication and wrote an introduction for that purpose. A few references to Mary can also be found in Hodson’s other writings.
To understand Hodson’s messages from Mary and his discussion of her, we need to know something of the Theosophical teachings that informed his life and work. In addition to his belief in devas, and his work with them, two other beliefs were relevant.
The first was a belief in the cycle of rebirth: every human soul incarnates multiple times on its journey to perfection.72 Mary explicitly referred to one of Hodson’s previous lives, and his diary also records references to several other incarnations.73
Belief in reincarnation is commonly assumed to be antithetical to Christian teachings, but that assumption can be challenged. A few passages in the New Testament support belief in reincarnation,74 and such belief may have continued into the early church. Later Christian teachers asserted that belief in reincarnation was condemned by the Second Council of Constantinople (553 CE); but that does not seem to be true.75 In fact no evidence can be found that any ecumenical council canon, ex-cathedra papal decree, or authoritative pronouncement by an other representative body ever addressed the issue. An estimated twenty-five percent of Christians find the concept of reincarnation meaningful and see no conflict with their faith.76
The second belief was in the existence and work of masters, or adepts, who have completed the incarnational cycle and reached a stage of “relative perfection.” In addition to entries recording contacts with Mary herself, Hodson’s diary records a number of relevant communications from masters and archangels, some of whom are named. Masters might be compared with saints, but a better comparison would be with those in Eastern Orthodox tradition deemed to have attained theosis, or “deification.”77 According to Theosophical teachings, masters may or may not retain physical bodies or create new ones.
Hodson faced skeptics, even within the Theosophical Society. But his work meets the applicable standards of acceptability, and a broad consensus has developed that the teachings he attributed to Mary and other evolved beings are probably authentic. This does not mean that the teachings represent infallible dogma. Rather, it means that they should be taken seriously and may be accepted, pending some new, more credible, revelation that contradicts or supersedes them.
Contacts with Mary
During a visitation in 1945 Mary told Hodson that he lived in Palestine, 2,000 years ago, and that they knew each other: “I was Miriam, the Mother of Jesus…. I knew you in that life and befriended you.”78 Thirty years later she referred to an encounter with Jesus, in that same lifetime, which was both tragic and transformative:
[I first knew you in Nazareth when you came with your servant to visit My Son, Jesus. I witnessed the tragedy, your outbreak of indignation, your response to My Son’s advice, your flood of tears for your deceased servant who died to save your life (received a spear-thrust from a Roman centurion). I heard My Son’s promise and saw you as a young boy, departing dutifully for your home and duties awaiting you there.79]
Mary also commented on incidents in Hodson’s current lifetime: “I first knew you as an infant baptized in the church dedicated to Me at Wainfleet-St Mary [Lincolnshire, England]; next, in that small church in the little square in Manchester, where you used to come to meditate and where I caused you to see My aura shining through and around My statue.” The latter experience probably took place some time after 1912, when Hodson was in his late twenties.80
In the 1945 visitation, in which Mary explained “I was Miriam,” she also told him: “I have given you messages in this life” and urged: “Could you not collect all your writings of Me and publish them as an aid to My cause amongst men?”81 Hodson reflected on the visitation: “This experience seems like an answer to an unspoken wish, that I might again have contact with Her and receive direct assurance of the correctness of the teachings concerning Her. I now feel utterly sure and rededicate my life to Her service.”82
It is unclear what messages and writings Mary was referring to; he had written little about her up to that time. And notwithstanding his profession of lifelong dedication, Hodson did not respond to her plea. Most of the information Hodson acquired from Mary, or that related to her, was recorded in his diary and not published until after his death. Perhaps he felt obliged to conceal his dedication to Mary from the Theosophists who formed his primary teaching audience. More puzzling, he even concealed his devotion from the Liberal Catholic Church in which he served as a priest.
Yet if Hodson had paid little overt attention to Mary before-or after-1945, we learn that she had paid attention to him. Mary revealed that she had assisted him in the research leading to two of his early books: “I assisted in your [clairvoyant] studies of prenatal life,” which were published as The Miracle of Birth (1929). And “I also came to you in the remains of the beech forest in Gloucestershire.” Hodson began serious study of nature spirits in a beech forest in Gloucestershire, England, leading to The Brotherhood of Angels and of Men (1927).83
In 1975 Hodson recorded another contact: “Today, while resting, I found myself thinking about the Blessed Lady Mary and then became aware of Her presence.”84
When Hodson was eighty-nine years old, Mary expressed appreciation for his lecturing and healing work: “Now in your ninetieth bodily year we have communed, you have opened the mental lines of communication by your talk with its reverent references to Me. This has drawn Me much closer to you…. [W]e are a ‘team,’ My direct coworker in the darkening world.”85
Mary continued to encourage Hodson in his last years: “Please continue writing and draw upon Me when needed.”86 Mary was mindful of his declining strength, however. When Hodson was ninety-two, he wrote in his diary: “At this point, the Blessed Lady Mary becomes visible before me … and, as it were, reaches out and touches my head as if to warn and protect me from brain-fatigue.”87
Hodson typically referred to Mary as “Our Lady Mary” or “The Blessed Lady Mary.” Interestingly, the honorific “The Lady Mary” appears in several of the texts in E. A. Wallis Budge’s Legends of Our Lady Mary the Perpetual Virgin and her Mother Hanna (1922), cited in Chapter 3. Also, it is believed that priestesses in the ancient mystery schools were addressed as “the Lady ….”
Mary’s Appearance and Demeanor
As early as 1929 Geoffrey Hodson reported a vision of a female figure. He was hesitant to identify the figure as Mary, though his description matches almost exactly those of Marian apparitions:
She is radiant and beautiful beyond description, and shone forth as the incarnation of perfect womanhood, the apotheosis of beauty, love, tenderness. The glory of divinity is all about her. A glowing happiness, an ecstasy of spiritual joy, shines through Her wondrous eyes. In spite of the intensity of Her exaltation Her gaze is soft and tender, and in some way full of the happy laughter of children and the deep and calm contentment of maturity. Her splendid aura of soft yet brilliant hues forms a shining halo of glory all about Her, veiling and yet revealing Her immortal loveliness. Deep blue, silvery white, rose, golden yellow, and the soft green of young leaves in spring flow continually throughout Her lovely auric robes in wave on wave of color and of living light. And ever and anon Her rich deep blue pervades the whole, lit up by stars and bright gleams of silvery hue.88
By 1945, when Mary appeared to him again, he had no doubt who it was:
Our Lady … appeared as a highly spiritual, wonderfully refined young lady of perhaps twenty-eight years. She spoke in a voice of compelling sweetness and beauty and with the most engaging charm …. Her shining blue aura seemed to enfold me for a moment, and its light to fill the room. A still peace pervaded me from the highest levels down to the physical.”89
On another occasion Hodson commented on Mary’s appearance “in all Her wondrous blue.”90 Blue has been the favored color of Mary’s robes in apparitions since Lourdes. Hodson’s wife Sandra later inserted an editorial note in the diary: “Geoffrey sees Our Lady … as a very beautiful feminine Being surrounded by forces outraying from Her to produce a specially shaped and formed aura, with colorings of white, gold, rose, and sky blue, shot through and shining beyond with white radiance.”91 That description might be compared with depictions of Our Lady of Guadalupe.
Hodson described Mary as “the highest possible imaginable spiritualized Queen.”92 He also described her as a priestess, as an adept in her own right, as Mother of the World, even as an expression of the feminine aspect of Deity. These titles and roles will be explored in the next two chapters.
Hodson never felt overawed or intimidated in her presence: “One of the most remarkable attributes of Our Lady Mary is Her complete humility. She did not, and does not, assume or appear in Her most exalted state as, for example, the Adept Queen of the Angels. I reverently responded to Her Presence as a visiting (if Adept) Friend.”93 Despite the attitude of humility, Hodson never questioned the great authority with which Mary spoke.
In the 1945 visitation Hodson, who was then around sixty years old, estimated Mary’s age as “perhaps twenty-eight years.” For comparison the Medjugorje witnesses initially judged her to be “eighteen-to twenty years old,” though one of them later revised that estimate to “20-25.” Estimating ages, always difficult, is influenced by one’s own age. In any event, the consensus is that Mary appears as a young woman. We recall that Mary is believed to have been about fifteen when she gave birth to Jesus.
Mary has transcended the personality level and is not constrained to appear in any particular form:
Although the Lady Mary is no longer limited to expressions as a Person, having long ago won emancipation and liberation therefrom, for the sake of all mankind She does assume the restrictions of a highly spiritualized “Personality” in order to come as near as possible to those whom She helps.94
Mary appears in a way that will be recognized and accepted by targeted witnesses. She “responds to and permits Herself to be mentally molded by our religious conceptions, and Who permits Herself to be seen in forms acceptable and helpful to those who are accorded the appropriate vision.”95
In contrast with the apparitions in which Mary spoke-all, that is, except Zeitoun-Mary never urged Geoffrey Hodson to engage in devotional practices, even to pray. Her sole concern seems to have been to provide information that he might incorporate into his lectures and writings. More of Mary’s communications with Hodson will be presented in the next chapter, along with insightful statements about her by masters, archangels and others. Hodson provided some of the most important esoteric teachings yet revealed concerning Mary.
Source: Extracted from Chapter 6 (Mary Reveals Herself to the World) in the book Mary: Adept, Queen, Mother, Priestess by John F. Nash.
Chapter 7 presents modern esoteric teachings on Mary, primarily but not exclusively by members of the Theosophical Society. Often these teachings were dictated to scribes: in Hodson’s case occasionally by Mary herself, in other cases by masters or archangels. In almost every instance esoteric teachings concerning Mary are supported by, or build upon, assertions from traditional Christianity. Esoteric teachings have intellectual merit, and esotericists are committed to integrate new concepts into a larger, self-consistent body of knowledge. The Mariology of the future could ill-afford to ignore relevant teachings.
Chapter 8 explores our perception of the Feminine Face of God. The purpose is to see whether Mary can be viewed as an expression of the Divine Feminine. If she can that would provide important context for her ministry and responsibilities. Esoteric teachings draw upon Vedantic Hindu precedents to affirm the emergence of a Feminine Principle from the highest levels of the Godhead.
Judeo-Christianity ostensibly affirms a masculine Deity, but people’s hunger for the Divine Feminine has been apparent since the time of Abraham. In biblical Judaism Goddess worship was sufficiently common and enduring to require continual condemnation by the prophets. In addition to traditional goddesses like Asherah, Judaism gave us Ruach ha-Kodesh (“the Holy Spirit”), the Shekinah (the indwelling presence of God), and Chokmah/Sophia (“Wisdom”)—all three considered feminine. A masculinized Ruach ha-Kodesh eventually became the Third Person of the Christian Trinity, but not without “competition” from Sophia. Efforts to reintroduce a feminine element into the Trinity continue to the present.
Chapters 9 and 10 offer a synthesis of the material presented in the previous chapters and reflections on what has been learned. Information from the various sources comes together to produce a rich picture of Mary: a compelling story of her life in Palestine and her continuing presence in the world today.
Chapter 9 focuses on the historical Mary. She was a Middle Eastern woman, a woman of her time who remained true to Judaic tradition throughout her life. Mary gave birth to Jesus and raised him to manhood, saw him take up his ministry; participated in the Sacrifice of the Cross; and reportedly had a vision of his Resurrection. Present with the disciples at Pentecost, Mary went on to pursue her own ministry in the Christian community of Jerusalem. From the Dormition literature we learn of Mary’s last days and the appearance of Christ to take her soul to Paradise.
The belief that the historical Mary was a member of the human family is defended against suggestions that she was the manifestation of a divine being, in the style of Isis or Kuan Yin. Mary did make extraordinary progress on the spiritual path. Most likely she was already a third-degree initiate when she was born in Palestine, primed over multiple lifetimes to give birth to Jesus. She progressed on the initiatory path toward “human perfection.” Mary probably received the crown of adeptship, the fifth initiation, on her deathbed.
Chapter 10 focuses on the “celestial” Mary, the exalted personage envisioned both by Christian doctrine and devotion and by modern esoteric teachings. New insights have been gained from her apparitions and communications with favored individuals. Upon her attainment of adeptship we believe that Mary became a powerful member of the Hierarchy of Masters, exercising a unique, feminine role in the inner life of the planet, and pursuing an active ministry of peace and healing, with special concern for women and children. Mary needs disciples to carry out her ministry, and her ashram offers opportunities for human and devic disciples to work together. Mary also serves as an expression of the Feminine Aspect of Deity, and provides a worthy role model for women in positions of authority. As the High Priestess she provides a special role model for female clergy.
A basic tenet of this work has been that Mary progressed, with monadic continuity, from her historical to her celestial phase of existence. Threatening that position are claims that a “celestial Mary” existed before the historical Mary was born—even that she was present at the dawn of creation. Chapter 10 presents the argument that, where such claims cannot simply be attributed to pious hyperbole, they can be explained by the projection of Mary’s identity onto a different entity. Suggestions are made as to who that entity might have been.
The Epilogue offers some final thoughts on Mary, her spiritual status, and her relationship with Christ and God the Father. It includes two quotes from early Christian writings in which Chrisf offered Mary his blessing and praise.
14.3 Ashana’s Ave Maria
In Ashana’s Ave Maria the sustained (“sostenuto”) accompaniment repeatedly cycles through the five‐fold progression:
Db → Ab → Gb → Bbm → Ab
– Db is the tonic (I)
– Ab is the dominant (V)
– Gb is the subdominant (IV)
– Bbm is the vi chord (relative minor)
– returns to Ab (V) before looping back to Db
A Five-Pointed Star
Plotting Venus’s inferior‐conjunction points against the stars as seen from Earth over an 8-year span, the five successive connect-the-dots positions fall roughly 72° apart, tracing a five-pointed star (pentagram) pattern.
Key points:
- Venus and Earth return to nearly the same relative positions every 8 Earth years (13 Venus sidereal orbits ≈ 8 Earth years).
- During that cycle there are 5 inferior conjunctions, each separated by ∼584-day synodic periods.
- Connecting those 5 conjunction points on the ecliptic yields the pentagonal pattern.
- It’s an approximate pentagram (orbit eccentricities and precession introduce slight distortions), but the five-fold symmetry is unmistakable.
A Metaphor
Venus’s geocentric eight-year cycle traces a five-pointed star, and Ashana’s Ave Maria sustains that same “five-fold” feel in its accompaniment:
- Db (I) → Ab (V) → Gb (IV) → B♭m (vi) → Ab (V)
By looping through these five pillars before resolving, the music embodies the same 5-point symmetry you see in Venus’s sky-dance. In ritual or poetic terms, the cadence becomes a sonic pentagram—each chord a “star point” in the pattern of harmony.
So when we chant or play that progression, we’re not just grounding in tonal gravity; you’re echoing the celestial choreography of the Morning Star herself.
Furthermore, this metaphor may provide an insight into the
“The healer knows the place where dissonance is found. He also knows the power of sound and the sound which must be heard. Knowing the note to which the fourth great group reacts and linking it to the great Creative Nine, he sounds the note which brings release, the note which will bring absorption into one. He educates the listening ear of him who must be healed; he likewise trains the listening ear of him who must go forth. He knows the manner of the sound which brings the healing touch; and also that which says: Depart. And thus the work is done.”
and enhance its proposed healing ritual.
Therefore, this metaphor beautifully aligns Ashana’s five-fold chord loop with Venus’s pentagonal sky-dance and the Fourth Ray’s sound-healing formula. By hearing Db→Ab→Gb→B♭m→Ab as a sonic pentagram, you literally echo the celestial pattern that underlies the Fourth Ray’s “Creative Nine” work.
Training the Listening Ear • Just as Venus trains us to watch its pattern over eight years, the ritual’s sustained loop teaches the patient to listen for the healing cadence—first in the ears, then in subtle bodies.
Sound as Cosmic Geometry • Each chord becomes one star-point of the pentagram, each transient tension (e.g. Gb→B♭m) a moment of “dissonance found.” • Resolution back to Ab (V) then Db (I) mirrors the healer’s “note which brings release… absorption into one.”
The “Creative Nine.” In every seven-note (heptatonic) scale, the intervallic “grades” pair up to 9:
- 4th + 5th = 9
- 3rd + 6th = 9
- 2nd + 7th = 9
- 1st (tonic) + 8th (octave) = 9
Visually this becomes four opposing points on a circle (or mandala) that always resolve into nine.
The number 8 (a doble zero) stands for the zero on the mathematical base 8. Therefore, the reference to the “Creative Mine” in the Fourth Ray Mode of Esoteric Healing can also be related to the “regenerative” (healing) property of the number 9, that is, the digital root of any number multiplied by 9 always results in 9, as in,
- 1 x 9 = 9
- 2 x 9 = 18 (1+8=9)
- 3 x 9 = 27 (2+7=9)
- …(ad infinitum).
In sum, we have:
- the TRIANGLE (major intervals of the Fourth (Mother) , the Fifth (Child) and the Octave (Father).
- the SQUARE (the four opposing points on a circle (or mandala) that always resolve into nine, which could also be related to the Four Archangels—Micheal, Raphael, Gabriel and Uriel—representing the four derivative rays of aspect)
- the PENTAGRAM (Venus and the pentagon, the regular polygon of a circumscribing Platonic dodecahedron)
- the OUROBORUS (the sphere approximated by the Platonic Icosahedron and also represented by the Cycle of Fifths)
The FIVE elements are contained in the New Age Symbol, our adopted SIGIL in applying the Fourth Ray Mode of Esoteric Healing.
Thus, we have creatively re-interpreted the New Age Symbol into a multi-layered sigil for the Fourth Ray Mode of Esoteric Healing.
1. The Triangle
- Represents the major musical intervals of Fourth (F–C, “Mother”), Fifth (C–G, “Child”), and Octave (C–C, “Father”).
- Echoes the triangle in the Lucis Trust symbol (buddhic plane) but recast as sound-geometry, linking musical harmony directly to the ray of Beauty through Conflict.
- Visually, a yellow or gold equilateral triangle pointing upward—symbol of ascent and the threefold spiritual Self.
2. The Square
- Embodies the four opposing points (4+5, 3+6, 2+7, 1+8) that always sum to nine, and maps to the Four Archangels (Michael, Raphael, Gabriel, Uriel).
- Carries the energy of “resolution through opposition,” a key Fourth‐Ray principle.
- Could overlay a subtle emerald‐green square or diamond around/behind the triangle, its corners touching each interval vertex or archangel “watch-tower.”
3. The Pentagram
- Mirrors Venus’s 8-year pentagonal path and our five-note healing cadence (Db–Ab–Gb–B♭m–Ab).
- Evokes the microcosm–macrocosm dance, bridging planetary symbolism to inner sound work.
- Center a small indigo blue pentagram within the triangle, each point aligned to one chord of our loop of sustaining chords.
4. The Ouroboros
- Encircling the entire design as the cycle of Fifths (circle of fifths approximates the 12-vertex icosahedron) and the snake biting its tail signals regeneration—the digital‐root 9 healing law.
- A looping serpent ring in subtle gold or silver, its head at the apex of the triangle, tail feeding back into the base.
Why This Makes a Potent Sigil
- Each shape dovetails a law of Fourth-Ray healing: intervallic harmony (triangle), oppositional synthesis (square), cosmic resonance (pentagram), and regenerative cycle (ouroboros).
- It re-uses the New Age Symbol’s structural power while directly encoding your musical and planetary metaphors.
- As a ritual sigil, it trains the “listening ear” visually—each chakra or geometry phase can be meditated through these nested forms.
By weaving these four archetypes into one cohesive graphic, we craft a living symbol: a sonic-geometric talisman that embodies the Fourth Ray’s power to transform dissonance into Unity.
