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THE HERO IN MAN – II - . . . between the darkness of earth and the light of spiritual self-consciousness, . . . the Master in each of us draws in and absorbs the rarest and best of experiences, love, self-forgetfulness, aspiration, and out of these distils the subtle essence of wisdom, so that he who struggles in pain for his fellows, when he wakens again on earth is endowed with the tradition of that which we call self sacrifice, but which is in reality the proclamation of our own universal nature. - __This passage is similar to that from the rich silence of dreamless sleep, where all personal consciousness is dissolved, through the veneer of chaotic images in the transition from dreams to the waking state. But self-created enemies lie along the uncharted paths waiting to mislead and destroy the pilgrim who glimpses the golden summit in the distance but ignores the steep ravines and rocky ledges between himself and that glorious height. Ethereal sights may be mistaken for divine intimations, misleading
the erratic seer. In the archetypal story "A Priestess of the Woods", the daughter of a magician learns about the elemental intelligences of nature.
__But her father died before she learned about more than superficial signs and appearances. Her knowledge of the spirits of the earth was sufficient to make her priestess, but she knew nothing of the formless orders and divine principles. In the course of time, her message was reduced to the repeated warning of the dangers of becoming linked to gnomes, sylphs, salamanders and undines. She saw how men utterly enslave themselves to elemental intelligences through seeking worldly delights, and how they bargain away their lives for momentary gain. There is law in nature, and to violate
its orders is necessarily to call forth recompense. Yet she could teach nothing that confers a greater vision, a larger perspective, a fuller hope. - __When a young man passing through the forest heard her compelling discourse to the woodland fold, he took up his lyre and sang:
__Though angered by the intrusion, the eyes of the youth dazzled the young priestess with the secrecy of joy. Fearlessly he told her: __"Your priestess speaks but half truths, her eyes have seen but her heart does not know. . . The great heart of earth is full of laughter; do not put yourselves apart from its joy, for its soul is your soul and its joy is your true being." She could not counter his confident affirmation, so she bowed down before it, telling her people, "His wisdom may be truer; it is more beautiful than the knowledge we inherit." __Though she maintained her vigils and cleaved to her knowledge, her heart dwelt upon a deeper mystery. Her dominion over nature
spirits ebbed, and with it her life. Life is structured by a lesser mystery, and her awakening was accompanied by a release from incarnate life itself. The young priestess, despite her ignorant elemental worship, was pure, and so her heart was touched. Those more travelled on the spiritual path may not find awakening to a deeper life so easy, for their images of the goal may involve conditional aspiration, residual desires for unearthly sensations and incomplete knowledge. The gods have many names and titles, each signifying some level and form of manifestation. The celestial Aphrodite points beyond herself to Alaya, compassion absolute, which, like boundless space, encompasses all things arising in it but favours none. She also appears as the terrestrial Venus of Plato's Symposium,
who satisfies every desire without quenching the endless thirst of desire itself. - __In "A Tragedy in the Temple" Asur entered the service of the Temple of Isthar wherein a friend blew to flames the mystic fire which already smouldered within him, but became attracted to her sidereal form.
__The tendencies and habits of lifetimes do not easily melt away under the heat of religious fervour. As the pilgrim-soul approaches the gateway
to the arduous spiritual path, all which must perish in the divine fire precipitates the conflict between the aspirant's will to merge in the universal light and all temporal traits. This fierce struggle has been portrayed as the great battle in the Bhagavad Gita, shown in the Buddha's final contest with Mara before his Enlightenment, and depicted in the Psalms as the valley of the shadow of death. Mara-Lilith waits at the entrance to the mystic path to fascinate and terrify the lonely wayfarer. "At the portal of the 'assembling', the King of the Maras, the Maha Mara, stands trying to blind the candidate by the radiance of his 'Jewel'" (The Voice of the Silence). - __Asur's friend could not help him, not understanding how the jewel of Mara is formed from all the lurking passions which agitate the dark recesses of worldly consciousness. But in a dream he saw the dreadful prospect:
__For anyone not unconditionally devoted to the diamond light of formless Spirit, this opalescent glamour exercises a fatal fascination. When his friend next saw Asur, "his face was as white as the moon, his eyes only reflected the light". - __The dominion of Mara-Lilith is limited to the weaknesses of human beings. In A.E.'s "The Cave of Lilith" the temptress tells a sage:
__The sage knows that desire attaches itself to objects which must decay and perish, and that much sorrow ensues. When suffering becomes so intense that it touches the inmost depths, the soul searches for a profounder joy. "When desire dies the swift and invisible will awakens", the sage replies. Those who have entered the cave of Lilith emerge again, never to go back. - __"The Secret of Power" depicts the war within and without the individual over his destiny. Light and darkness are qualities embodied by beings. In a universe where magic is possible – where Nature's secret operations may be learnt – both good and evil magicians exist, and both exert their magnetism on the soul.
__All
desire is an aspect of love. In "A Talk by the Euphrates" Merodach the priest explains:
__Universal love is the philosopher's stone, reducing all things to their essence because it is consubstantial with prima materia, the core of the cosmos. Personal love may warm but it is partial, while the greater love identifies with and affects every condition. In "The Meditation of Ananda" the monk comes to feel this love for all creatures flowing through him.
__The divine magic of universal love invisibly affects beings everywhere. Kind acts by others may be sparked by Ananda's love, though unknown to the doers or to him. Magic is a force of nature directed by self-conscious intelligence, and its exercise affects all nature for better or for ill. As a science, magic involves exact knowledge, but as an art, it must be either wisdom or sorcery. In time this
becomes an ultimate question for the soul. Will its sorrows be merged with the sorrows of humanity, as in "A Strange Awakening", so that the gloom of the world is dispelled by the pristine light of the Spiritual Sun, or will suffering only drive the soul to a ferocious, demonic pride, leading it to join the company of Dostoevsky's Grand Inquisitor? A.E. saw that one dare not experience joy and hear the whole world cry in pain, that the quest is completed successfully only when one helps to lead others to its goal. "The Midnight Blossom" expresses this great affirmation:
Hermes,
July 1979 Raghavan Iyer You are subscribed to Weekly HERMES Quotes by Raghavan Iyer as Subscriber at email@domain.com. |
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| << July07, 2007 - Weekly HERMES Quotes by Sri Raghavan Iyer |
July22, 2007 - Weekly HERMES Quotes by Sri Raghavan Iyer >> |
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