Erich Gutkind : as prophet of the New Age

personal experience we find contradictions within ourselves. But with all our inner contradictions we each think of ourselves as a single whole person. We recognise each different aspect of ourselves as being genuinely ourself and would consider it an unbearable limitation and impoverishment if we had to reduce our whole self to a monotonous consistency.

So the major visions of mankind are not to be thought of as a confusion of tongues, as at the Tower of Babel, but rather as different aspects of an organic wholeness. They are not yet recognised as such because, although the realisation is gradually growing that humanity is one whole, it has not yet been generally discerned that it is fundamentally an ordered whole and that the morphology or pattern of this order is the morphology of organism. This morphology has been known and expressed throughout human thinking as triunity in many different forms. Mitrinovié first formulated the notion that all the different view-points or attitudes to truth could be reduced to three, which were contained in three major revelations to mankind. These three and the relationship between them have been described in earlier Foundation Lectures. The first two are well known. They are the pre-Christian Revelation found in Vedanta, Buddhism, Astrology, Kabbala and altogether in the wisdom of the ancient world; and the Christian Revelation. The Third Revelation is that which mankind now faces but does not yet recognise as a new revelation.

There is also a fourth necessary attitude, which is to know that although these three revelations have followed one after the other in time, they express three world-views which are widely held today; and although they express radically different points of view, yet they are all equally valid as aspects of truth. It may indeed be more natural for one who holds this position to think in terms of one revelation rather than the others, but he will nevertheless accept their equivalidity in principle and be able to express himself in the language of whichever is most appropriate at any time. Without such a recognition of the morphology of truth it will never be possible in practice to realise mankind as one whole, for only so will the major religions of the world be seen as equally necessary aspects of the whole truth, which do not have to fight one another to maintain themselves, and can never be reduced to terms of one another.