After having expounded in the first volume the decryption keys and the general structure of mythology, the author introduces in this second volume the structure of consciousness. This is neither arbitrary nor imaginary but the result of the experiences of many mystics throughout history.
Its knowledge is an indispensable basis to connect the myths of different categories of experiences and realisations. Ignoring this structure and the corresponding paths can lead to dead ends. One can take modest experiences for ultimate realisations, even if such mistakes can be necessary for the development of those making them; because all these planes are not only subjective experiences, but fields of consciousness peopled with beings, entities and hierarchies that evolve according to their own laws and rhythms.
In this introduction we examine terms such as ego, self, psychic being, and also conscious, subconscious, unconscious, nescient and supra-conscious states of consciousness, as well as the difference between experiences and realisations.
“The Self is the individualized but yet impersonal (without ego consciousness) part of the Divine which from above supports the individual being in close relation with its incarnated delegate, the soul, who develops the psychic being. (…)
The ego – or rather ego consciousness (because it is a deformation of consciousness) is a misrepresentation of ourselves to which we mistakenly attach a certain unity and coherence.
It is the result of the perception, feeling and even the sensation of ourselves as a distinct being separate from other beings and the rest of the world, to which we are identified. It permeates not only the mind but also the vital and the body.
From there comes the identification with our habits, our usual thought patterns and in general, with anything that gives us the feeling of permanence. This consciousness perceiving itself not only as a separate centre, but as “the” centre considers everything in relation to itself. It is projected outside to locate the “Me” in relation to the “Not-Me” and gives a false image of ourselves.
In fact, we must distinguish between the right movement and its deformation. Because ego is the deformation of a just will for a separate existence, just as desire is the deformation of a just will to possess. But this separating ought to remain within the framework of the subordination to the Absolute and not assume its own right.”
We then are entering the spiritual path with the introductory myths which give us a clear vision, if not of the goals, at least of the necessary progression in consciousness and in the purification process that leads to “exactitude” and “liberation”.
Thus, the development of the logical mind which, according to the myth of Sisyphus, never ceases to painstakingly elaborate theories that soon collapse, can also overcome the illusion: the Chimera that the son of Sisyphus, Bellerophon will kill. The myth of Sisyphus, a character embodying the law of effort, shows also that effort is no longer effective in the last stages of yoga, those dealing with cellular consciousness.