M. Scott Peck's Monumental Miscalculation
Popular Christian psychiatrist M. Scott Peck sought, as his life proceeded through experiences that brought him face-to-face with questions inwardly compelling the thoughtful reflection of which he was profoundly capable, to address in his writings the nature of evil.
Engagement with his thought about this matter produces, in the soul awakened to the origins of opposition to the striving of divine worlds to further human spiritual evolution, a sense of the futility of all efforts to characterize evil that do not begin with the recognition that "I alone am the source of the potential for harm to others on this Earth." This is the fundamental expression of what can be experienced as the impulse for "I"-consciousness insofar as it is an emanation from the divine beings furthering Earth's evolution into the "Cosmos of Love" it is destined to become.
M. Scott Peck assesses evil as a characteristic of what he referred to as "people of the lie", which he experienced as individuals who simply could not or would not admit of the possibility that the criticism concerned fellow human beings sought to offer in order to help their development could have any basis in fact. In his analysis of evil, he speaks of it as that which is destructive to forces of life, and indicates that the "people of the lie" find it impossible to face or acknowledge the way in which they are the agent of this opposition to "life and liveliness." And yet, he says, such individuals inevitably want to appear good, to be seen as living in harmony with social norms.
An observation, through the means made possible by the methods of occult-scientific research, of the path of the soul of M. Scott Peck beyond the threshold (he died on September 25, 2005) reveals its confrontation in the astral realm with the most profound forces of accusation, which rail against it in the following way, if this railing could be translated into human words:
"You have pretended to know something of the nature of Satan, of evil, when in fact you were nothing but an agent of it yourself, you poor, pitiful excuse for a weak, lost soul, seduced continually by the powers at work in your own body to give it over to what pleased you without regard for the destruction you wrought upon the forces of 'life and liveliness' in the bodies of the women you penetrated."
In this encounter of the soul in question with the forces whose feelings of hatred could be expressed through words such as these, we find the perfect representative example of the situation of countless souls who, since the sexual revolution, have mistaken evil for something that has to do with hatred of physical life rather than developed the capacity to recognize it as opposition to the hidden forces of life that manifest themselves in the procreative impulse.
Sorat's descent from a regularly developing Archai on Old Sun to one that participated in impulses, inspired by Spirits of Form who were declining into Ahrimanic hypostasis, divorced from the activity of the Spirits of Wisdom who were gracing the Archangels with their "I"-consciousness as the latter unfolded the activity of pouring out their feeling into the etheric bodies being given humanity at that time, was a descent into the feeling-quality of independence from divine worlds that, in his case as a Spirit of Personality, resulted in a hatred of all that seeks oneness with the divine in the personal life. Scorn at the notion that sexual life can be an expression of divine love, manifesting as deep-seated doubt within human beings about their son- or daughtership to God, is the feeling-fruit of his degradation.
When a man penetrates a woman in the sexual encounter, he opens her soul to Sorat's impulses to the exact degree he, in the relationship between himself as an "I" and his own physical body, has not attained the capacity to exclude those impulses. The penetrative act between a man and a woman touches the very heart of the work of the divine beings that produced the female form as the expression of the possibility that souls may incarnate in Earthly bodies. Unless this act is performed out of the kind of respect for the female form that can only arise in the human soul when it has united itself utterly with the divine powers from which it is Sorat's very nature to feel himself entirely divorced, his impulses have a channel, through the male penis, into the depths of the etheric constitution of the woman he penetrates.
In the work of the Rev. Sun Myung Moon we find the consciousness of this phenomenon expressed in radiantly objective clarity for the first time (see my manuscript, "Twenty-first Century Initiation Science and the Idols of America.")