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Subject: Weekly HERMES Quotes by Sri Raghavan Iyer - July15, 2007



THE HERO IN MAN – II

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. . . 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.
The Hour of Twilight
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__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.
__She saw deeper things also; as a little child, wrapped up in her bearskin, she watched with awe her father engaged in mystic rites; when around him the airy legions gathered from the populous elements, the Spirits he ruled and the Spirits he bowed down before; fleeting nebulous things white as foam coming forth from the great deep who fled away at the waving of his hand; and rarer the great sons of fire.
__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.
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__When a young man passing through the forest heard her compelling discourse to the woodland fold, he took up his lyre and sang:
I never heed by waste or wood
The cry of fay or faery thing
Who tell of their own solitude;
Above them all my soul is king.
__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.
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__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.
__'Brother,' he said, 'I am haunted by a vision, by a child of the stars as lovely as Isthar's self; she visits my dreaming hours, she dazzles me with strange graces, she bewilders with unspeakable longing. Sometimes I know, I must go to her, though I perish. When I see her I forget all else and I have will to resist no longer. The vast and lonely inspiration of the desert departs from my thought, she and the jewel-light she lives in blot it out.'
__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).
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__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:
__The form of Asur moved towards a light streaming from a grotto, I could see within it burning gigantic flowers. On one, as on a throne, a figure of weird and wonderful beauty was seated. I was thrilled with a dreadful horror, I thought of the race of Liliths, and some long-forgotten and tragic legends rose up in my memory of these beings whose soul is but a single and terrible passion; whose love too fierce for feebler lives to endure, brings death or madness to men. . . . I saw her in all her terrible beauty. From her head a radiance of feathered flame spread out like the plume of a peacock, it was spotted with gold and green and citron dyes, she raised her arms upward, her robe, semi-transparent, purple and starred over with a jewel lustre, fell in vaporous folds to her feet like the drift of a waterfall.
__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".
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__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:
__I, here in my caves between the valley and the height, blind the eyes of all who would pass. Those who by chance go forth to you, come back to me again, and but one in ten thousand passes on. My illusions are sweeter to them than truth. I offer every soul its own shadow. I pay them their own price. I have grown rich, though the simple shepherds of old gave me birth. Men have made me; the mortals have made me immortal. I rose up like a vapour from their first dreams, and every sign since then and every laugh remains with me. I am made of hopes and fears. The subtle princes lay out their plans of conquest in my caves, and there the hero dreams, and there the lovers of all time write in flames their history. I am wise, holding all experience, to tempt, to blind, to terrify. None shall pass by.
__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.
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__"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.
__Two figures awful in their power opposed each other; the frail being wavering between them both, It alone wavered, for they were silent, resolute and knit in the conflict of the will; they stirred not a hand nor a foot; there was only a still quivering now and then as of intense effort, but they made no other movement. . . . Here were the culminations of the human, towering images of the good and evil man may aspire to. I looked at the face of the evil adept. His bright red-brown eyes burned with a strange radiance of power; I felt an answering emotion of pride, of personal intoxication, of psychic richness rise up within me gazing upon him. His face was archetypal; the abstract passion which eluded men in the features of many people I knew, was here declared, exultant, defiant, giantesque; it seemed to leap like fire, to be free. . . . I withdrew my gaze from this face and turned it on the other. An aura of pale soft blue was around this figure through which gleamed an underlight as of universal gold. . . . I caught a glimpse of a face godlike in its calm, terrible in the beauty of a life we know only in dreams, with strength which is the end of the hero's toil, which belongs to the many times martyred soul; yet not far away nor in the past was its power, it was the might of life which exists eternally.
__All desire is an aspect of love. In "A Talk by the Euphrates" Merodach the priest explains:
__There are two kinds of love men know of. There is one which begins with a sudden sharp delight – it dies away into infinite tones of sorrow. There is a love which wakes up amid dead things: it is chill at first, but it takes root, it warms, it expands, it lays hold of universal joys. So the man loves: so the God loves. Those who know this divine love are wise indeed. They love not one or another: they are love itself.
__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.
__From his heart he went out to them. Love, a fierce and tender flame, arose; pity, a breath from the vast; sympathy, born of unity. This triple fire sent forth its rays; they surrounded those dark souls; they pervaded them; they beat down oppression.--
__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:
__'Brother,' said Varunna, 'here is the hope of the world. Though many seek only for the eternal joy, yet the cry you heard has been heard by great ones who have turned backwards, called by these beseeching voices. The small old path stretching far away leads through many wonderful beings to the place of Brahma. There is the first fountain, the world of beautiful silence, the light which has been undimmed since the beginning of time. But turning backwards from the gate the small old path winds away into the world of men, and it enters every sorrowful heart. This is the way the great ones go.
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Hermes, July 1979
Raghavan Iyer

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