Theosophy - The World-Soul by G.R.S.Mead
THE
WORLD-SOUL
G.R.S.Mead
originally
published in “Lucifer” [this magazine later on renamed “The Theosophical
Review”]
The
task that I propose is no light one; it is no less than to consider some
of the opinions of my fellow-men concerning Deity, and, if possible, to point
towards a common ground of agreement or reconciliation between the innumerable
ideas put forward on this inexhaustible subject. I write neither as an avowed
monotheist, polytheist, nor pantheist; for I would fain believe that every
true lover of theosophy is sufficiently imbued with the spirit of expansion
and progress and synthesis, not to condemn himself to the narrowing limits
of any of these separative ideas, which cannot fail to bring him into conflict
with the prejudices of some section or other of his brother-men
I hope
to find this common ground of agreement in the concept of the World-Soul
in one or other of its aspects or modes; and in this attempt I despair of
finding sympathy only from the so-called atheist, whose intellectual negation
is frequently, if not invariably, stultified by his actions.
For
do we not find the avowed atheist searching for the reason of that which
he denies to have any intelligent operation? do we not find him frequently
striving for an ideal which can never be attained, if, as he supposes, the
present is the outcome of the past interaction of blindly driving force and
matter? Why, again, should he work for the improvement of the race if that
race, as he himself, is to depart into the void, together with the producer
of his and its consciousness? For the body dies and the earth will also die.
And if consciousness is a product of organized matter, then the disruption
of that organism means inevitably the dissipation of consciousness. Why,
then, this effort to benefit that which must, on his own hypothesis, tend
inevitably to annihilation?
From
materialists of this kind, then, this study will gain little intellectual
sympathy, although I may venture to hope that the ideals of their fellow-men
which will be brought forward will meet, if not with sympathetic consideration,
at least with respect.
Nor
will it be any part of my task to criticize, except in the briefest manner,
any of the cruder expressions of man's longing after the Divine; but rather
to put forward a number of instances of the more perfect expressions of great
minds and great teachers who have in some measure sensed the actuality of
that mysterious bond that makes all men one.
First,
let me say that the term World-Soul is in this study not intended to carry
any technical meaning such as that of the Platonic or Neo-platonic All-Soul
or Soul of the Universals (Ψνχη τΟυ παντος or τϖν σλων)
. “Soul” is
here used in a far more general sense, and is intended to denote the underlying
and containing “something” under and around every manifested natural
form - that something which is of the nature of life, consciousness, or intelligence
(of each or all of these), which conditions and is conditioned by that form
and no other, which “benefits and is benefited in turn”.
Nor
would we exclude anything, not even that which in these latter days is called “inanimate”,
from our greater sympathy; for to our true Selves nothing that exists, not even
the grain of sand, is in-animate, for then it would
be soul-less, and the Divine would be excluded from a portion of
Itself.
And
in this sacred inquiry let us start with ourselves, where we find a soul
vehicled or involved in a body, the home of innumerable “lives”, vehicled
again in infinitesimal cells, each the body of a soul. And yet the soul of
man is not composed of these “lives”; the consciousness of
man is not simply the product or sum of their consciousness, nor is his intelligence
a compound of their intelligence. The Soul of man is one, a self-centred
unit, indestructible, imperishable, self-motive; it dies not nor comes into
being.
Next,
let us, taking this as a starting-point, use analogy to aid us, as we ascend
towards the region of ideas, and so endeavour to pass behind the veil of
the mystery between the inner and the outer. For analogy is the most fruitful
method the neophyte can employ if he would widen his understanding, and without
it we might well despair of the possibility of knowledge.
Every
thing, or rather every soul, may be said to be the mirror of every other
soul, just as in the Monadology of Leibnitz; and if it were not that a true
knowledge or gnosis or one soul comprises the knowledge of all other souls,
and that the cosmos is involved potentially in every atom, then, we might
well believe, were our striving towards wisdom vain and our aspiration to
reality likewise vain.
Taking,
then, the example of the human soul, enshrined or involved in, or involving,
a universe of “lives” - whether we regard it as it were a sun in the
midst of its system, or as an ocean of light in which the “lives” are
bathed - let us try to conceive that there is another and more mighty Life,
a Divine
Soul, of which the human souls are “lives”, and which we may term the
Soul of Humanity. And yet this Soul is not made up of the souls of men, but is
a unit of itself, self-motive, and itself, a monad.
Further
- for the human mind is so constituted that nothing short of infinitude can
suffice it - that this Divine Soul is in its turn a Life, one of an infinite
number of “Lives” of a like degree, that enshrine a SOUL transcending
them as much as man transcends the “lives” of the universe of his body.
And
further still: that THAT which transcends this DIVINE is, in ITS turn,....
But why go further? Is not the series infinite? Where can we set the term,
or place a boundary, or limit Infinitude? “So far shall thou go!” The
mind in its daring loses itself in the fathomless greatness; the sublimity of
its soaring deprives it of the support of the lower air of the intelligence,
and it must return to earth to rest its wings.
Thus
towards Infinity we rise in our ideation, conceiving every atom as the
shrine of a soul and enshrined in a soul; every atom, animal, man; every
globe,
and system, and universe; every universe of systems, and system of universes
- as the body of a soul.
For
our universe is neither the first nor the last of its kind; their number
is infinite. And when the consummation of our present universe is perfected
there will be “another Word on the Tongue of the Ineffable”, as the
Gnosis has it; for the Ineffable speaks infinitely, or, as our Brahman brethren
say, there are “crores of crores of Brahmas”, or universes.
Thus
an infinity in one direction of thought, and equally so an infinity in the
other direction. For are not the “lives” of the body, too, the souls of a
universe of other invisible “lives”, and these, each in its turn, the
suns of still more invisible universes, until the infinitely small blends with
the infinitely great and all is One?
Perhaps
it may be thought by some that in this concept we have nothing but an infinite
series of eternally separated entities; of infinite division; of a chaos
of multiplicity; of a stupendous separateness. This might be so if it stood
alone; but as, in all things here below, we can have no manifestation without
the interplay of contraries, we must take its twin concept to complete it.
In
Pluribus Unum et Unum in Pluribus, One
in Many and in Many One. “The essential unity of all souls
with the Over-Soul” is a fundamental postulate of the Wisdom of all ages.
That is to say, all souls are one in essence, whatever forms they may ensoul.
But
- what is more; what is almost an over-powering thought, necessary though
it be to universal perfectioning - not only the human soul, but even the
soul of the very grain of dust (or, at any rate, of what is thought of as
a physical atom) has the potentiality of expanding its “awareness” into
the All-consciousness.
Every
soul is endowed with the power of giving and receiving with respect to every
other soul; of passing through every stage of consciousness; of “expanding”;
just as the One, the All-Soul, so to say, “contracted” itself into
manifestation, into the Many, subordinating Itself to Itself, that every soul
might known
and become every other soul, by virtue of that Love which is the cause of
existence.
Thus,
then, every soul aspires to union with its own essence; and this constitutes
the religious spirit of mankind, and also our love of Wisdom and our search
for Certainty. This constitutes that Path to the Knowledge of Divine Things
which today we call Theosophy - that synthesis of true religion, philosophy
and science; of right aspiration, right thought and right observation, which
the world is every blindly seeking.
And
here we would call to mind what has been written at the beginning of this
argument concerning the “lives” of our body, and add a thought. Just
so, in the religious life, are men little “lives” in the Body of the
MASTER, whose consciousness, we may venture to suppose, does not normally contain
the whole
consciousness of each little life, but whose “Bodily” feelings are
these consciousnesses.
For
instance, a man does not know in his consciousness the daily life and routine
of any of the little lives which make up his body; he does not know in his
consciousness whether they are happy or discontented; but his body does
know that the lives of these little creatures go to make up a healthy or unhealthy
body. In his self-consciousness, however, he does not think of them; they
contract him through his body.
And
here, if we may again dare to take analogy to guide us, we would venture
on a further suggestion. In some sort of way, as with men, so we may imagine
it is with those who are in the state of Masterhood. On the consciousness-side
of such Masterhood the powers and intelligences, it seems probable, will not
be interested in the details of daily life of the little lives that make
up the Body of Masterhood, for their little lives do not make up
His consciousness. His consciousness is quite other than this; and this I
believe is the Mystery of the Christ. God gave of His own Body, in order
that man through it could communicate afresh with Him.
On
the body-side of such Masterhood, we may venture to believe that for the
true lover of the Master, who is also the beloved disciple, every detail
of every person's life will become of importance and interest, and he immediately
connected with the Master. The body-side of Masterhood may thus be said to
be connected with Fate and with the Passions of Humanity.
Our
World-Soul, then, for us, is the One Soul of Humanity, which will differ
for each soul in proportion to the state of consciousness at which it has
arrived. No two souls are alike, just as no two blades of grass or grains
of sand are alike; for if they were, as has been well said, there would be
no reason why one should be in a particular place or state and not the other,
and so the Reason of the universe be stultified.
The
term “World”, in our present inquiry, therefore, may be limited to the
cycle of manifestation of our particular Humanity, for this is our present world
- the collective embodiment of that Divine Soul, which may consequently be referred
to as the World-Soul.
This
Source of his being, this Essence of his nature, this Something that transcends
himself in his highest self-consciousness, man calls by many names, of which
the one that obtains most generally in the Western world is, in the English
tongue, “God”.
And
here, much as I shrink from wounding the feelings of any devout believer,
I would protest against the tendency of nearly all unreflecting religionists
to limit the Illimitable, to crystallize the Ocean of Being, and to materialise
That, which it is blasphemy to name, much less to attempt to dress in the
tawdry rags of our own mental equipment.
There
are those who will talk of “God” as they would of a human acquaintance,
who profess a familiarity that would outrage our feelings of decency if the
object of their remarks were even a wise and holy man whom we had learned
to reverence
There are
others who have such limited notions of the Divine that they cling with desperation
to terms that have their origin in the most vulgar misunderstanding, and treat
those who will not use their Shibboleths as “atheists”, because they cannot understand
that there is a reverence of the mind that transcends terms of the emotions;
that there is an aspiration which transcends all endeavour to limit by the names
of human qualities that Mystery who simultaneously is both the Source and End
of all qualities, and also beyond them all - an aspiration to which such crudities
seem little short of blasphemy. If such high reverence is “atheism”,
then indeed has language lost all meaning and returned to the inarticulate.
Let us
all agree that no definition is possible, and that any enunciation of the Mystery
is at best but a temporary stepping-stone to higher and still higher things,
and there will no longer be seen the sad spectacle of human beings trying to
pour the ocean into a water pot.
For after
all what do we fear in the desperation with which we cling to such limiting terms?
To me we appear to fear that, where all is so vague and abstract, the goal we
propose to ourselves would, without definition, seem too far off for us ever
to hope to reach it. But surely we have the infinitude within our own nature?
Is there not a “Christ”, which is his true Self, potential en every
man; and beyond, the “Fatherhood”; and beyond, the “Father of
all Fatherhoods”;
and beyond - Ineffable Infinitude? But all within the nature and in the essence
of every man;
nothing is without, nothing outside of us or beyond us, nothing which is not
of the same essence; all is That!
Is it so strange to “go
home”?
Is it an abstract void, a negation, to know the Fullness of the Self's true Being?
Or, on the other hand, is this supreme
ideal the vain exaggeration of the personal man expanded to infinity? Is such a
faith dictated by self-price and self-conceit? If such a truly reverent longing,
the natural expression of the soul's filial love, should be condemned by any, they
will first have to show that the great World-teachers have spoken falsely, for
the word of no lesser men can come before Their teaching. One and all, the great
Teachers have inculcated the certainty of this wisdom and gnosis; and it requires
but little study to find how admirably it explains many a seeming contradiction
in the general pages of the world-scriptures.
“Be humble if thou
wouldst attain to wisdom”; but do not debase yourself.
Humility is not slavishness; reverence is not fawning. How can Deity take pleasure
in abasement which a noble-minded man could never view without the greatest pity?
“I am but as a worm in thy sight”, David is believed to have said; and
there are those who rejoice to echo the phrase literally, not knowing the meaning
of the
mystery-word, that this same “worm”, that is the “scorn of men” but
not of God, is the “serpent of wisdom”, kin with the Divine.
For how can even the body,
much less the man,
the mind, or thinker, be so debased? Each is most honourable in its own domain,
and only
dishonourable in proportion as it fails to “do its mystery” in sacrifice
to the Self, whose “Grace” or Good-will is its very life and being and
the well-spring of its action, It is the duty of man to “worship” the
Deity and not to grovel; to present that which is “worthy” to the Self,
and not to delight in debasement; to value rightly or search out the true worth
of the Divine, of Whom
he is, and
in Whom he lives and moves and has his being.
“And so.... with fear and trembling work out your own salvation;
for the Worker in you, both as to willing and working for well-pleasing, is Deity”.
And if that Worker is the Divine Self, what reason is there that
It should humble Itself, or debase Itself? For the very Power that makes man work
out his own salvation is that Deity Itself.
We shall now be able to understand the words of Krishna, in the Bhagavad
Gita (vii, 21, 22)”
“Whichever form [
of Deity] a worshipper longs with faith to worship, 'tis I who make his faith
steady.
“Endowed with that faith, he strive in the worship of that [form],
and obtains therefrom his desires; 'tis I who decree the benefits”.
Yo yo yam yam tanum
bhaktah shraddhaya rchitum ichchati,
Tasya tasyachalam shraddham tameva viddhamyaham
Sa taya shraddya yuktustasyaradhanamihate
Labhate cha tath kaman mayaiva vihitan hitan
And again (ix.23):
“Those devotees of
other deities also who worship endowed with faith, they too, O son of Kunti,
worship Me indeed, thought not according to the ancient
rule.”
Yepy anyadevatabhakta
yajante shraddhaya'nvitah,
Te'pi mameva Kaunteya yajantyavidhipurvakahm
For Krishna is the World-Soul, the Self of all men(x.20):
“O Lord of Doubt, I am the Self seated
in the heart of all beings. I am the beginning and middle and end of all creatures.”
Ahamatma Gudakesha sarvabhutashyasthitah
Ahamadishcha madhyamcha bhutanamanta eva cha
And that none may think that all this is bad assertion and supported statement,
let us collect some evidences of wisdom from various climes and races and times,
testimony as convincing and unimpeachable
to the soul-knower as any that the modern scientist possesses for his five-sense
facts.
The wealth of material is so great that it is difficult to cull a
passage here and there and leave so much unnoticed. Neither is it easy to know
in what order to take our selections from the world-religions - whether to take
them in sequence of time or dignity of contents.
Let us begin with the oldest
scripture of our Aryan race, the Vedas, and continue with the greatest of the
Puranas. Next let us take a glance at Taoism,
the most mystical of the creeds of the Far East; then pass to the Avesta, that
ancient Iranian scripture of the Parsis; and so on to Egypt; first quoting from
the Zohar and other Kabalistic writings which contain some reflection of the wisdom
of the Chaldeans and Egyptians and of the Hellenistic Gnosis, and furnish a key
to the misunderstood scriptures of the Jews. Egypt will bring us to speak of the
wisdom of Thrice-greatest Hermes and the Christianized Gnosis of those who are
now known generally as Gnostics; and this will lead to a quotation from Paul and
some reference to Greek and Roman philosophy, and the ancient systems ascribed
to Orpheus and other great teachers of Hellas. Finally, we shall find identical
ideas among the Scandinavian peoples, and a striking confirmation in Mohammedan
Sufiism.
All the writers of these
scriptures, without exception have sense the World-Soul, hymned of It, sought
union with It; for of what else could they
speak? They have glorified that which It is in Its essence, and do not worship
Its grosser and more impermanent manifestations, the changing surface of five-sense
nature. Such an idolatry was reserved for these latter days, when human intellect
worships the ground its body treads on, the gross body of the World-Soul, and
has forgotten whence it came and whiter it will return. Today is an age of popular
deification of matter and the consequent debasement of ideals.
Thus, then, let us first turn to that mysterious link with the past,
the Rig Veda. Who knows whence it came? Who can tell its origin? Perchance
those who can read the hidden world-record since the great Deluge of Atlantis could
name its transmitters, and tell of those who withdrew to the “Sacred Island”.
Among prayers to the Supreme
Principle, the World-Soul, first must come the famous Gayatri, “the holiest
verse in the Vedas”. It runs as follows,
in what Wilson calls “Sir William Jone's translation of a paraphrastic interpretation:”
“Lets us adore the Supremacy of that Divine Sun, the Godhead, Who
illuminates all, Who recreates all, from Whom all proceed, to Whom all must return,
Whom we invoke to direct our Understandings aright in our Progress toward His Holy
Seat.” [Sir W.Jone's Works, xiii. 367. “His Holy Seat” suggests
the thought that the state where He does not move is fixed.]
This mantra is
found in the 10th Hymn of the 4th Ashtaka (Eighth) of the Samhita (Collection)
of the Rig Veda, not as in the above
expanded paraphrase, but in an abbreviated form; for “such is the fear entertained
of profaning this text, that copyists of the Vedas not unfrequently refrain from
transcribing it”, says Wilson [in “Vishnu Purana, ii, page 251] ”It
is the duty of every Brahman to repeat it mentally in his morning and
evening devotions”. It is almost to be suspected that the Western world has
not received the correct text, for it is well known that the Brahmans are the proudest
and most exclusive
people in the world where the secrets of their religion are concerned, and it is
reasonable to suppose that a master mantra which pertains to initiation
would not be lightly revealed. But perhaps this is raising an unnecessary suspicion.
The subtle metaphysical and mystical interpretations of this most
sacred formula, especially those of the Vedanta school, testify to its sanctity.
The number of interpretations also to which the words of the mantra lend
themselves is very great. The phrasing, for instance, can be taken as neuter or
masculine, and so on.
The spirit of the central
thought of the Indian religious world may be further exemplified by another Hymn
translated by Sir William Jones. It
reiterates the most clear-seeing intuition of the human mind, the feeling of identity
with the World-Soul, in a magnificent litany which runs as follows:
“May that Soul (Atman)
of mine, which mounts aloft in my waking hours, as an ethereal spark, and which,
even in my slumber, has a like ascent, soaring
to a great distance, as an emanation from the Light of lights, be united by devout
meditation with the Spirit supremely blest, and supremely intelligent!
“May that Soul of
mine, by means similar to which the low-born perform their menial works, and
the wise, deeply versed in sciences, duly solemnize their
sacrificial rite; that Soul, which was itself the primal oblation placed within
all creatures, be united by devout meditation with the Spirit supremely blest,
and supremely intelligent!
“May that Soul of
mine, which is a Ray of perfect Wisdom, pure Intellect and permanent Existence,
which is the inextinguishable Light fixed within created
bodies,without which no good act is performed, be united by devout meditation
with the Spirit supremely blest, and supremely intelligent!
“May that Soul of
mine, in which, as an immortal Essence, may be comprised whatever has past,
is present, or will be hereafter; by which the sacrifice,
where seven ministers officiate, is properly solemnized, be united by devout
meditation with the Spirit supremely blest, and supremely intelligent!
“May that Soul of
mine, into which are inserted, like the spokes of a wheel in the axle of a
car, the holy texts of the Vedas, into which is interwoven
all that belongs to created forms, be united by devout meditation with the Spirit
supremely blest, and supremely intelligent!
“May that Soul of
mine, which, distributed in other bodies, guides
mankind, as a skilful charioteer guides his rapid horses with reins; that Soul
which is fixed in my breast, exempt from old age, and extremely swift in its course,
be united by devout meditation with the Spirit supremely blest, and supremely intelligent!
[Sir W.Jone's Works, xiii. 372,373]
If an interpretation of
the last two shlokas may be ventured upon, I would suggest that as to what we
may call the mind-side of things, the “holy
texts of the Vedas”, that is, of the Gnoses of God, are the sacred words (logoi)
or justified utterances, the sounds or forth-soundings, which go straight from
axle to circumference, and keep the soul spherical. Without those sacred sounds
from the mouth of Brahma, the Logos, or World-Soul, we should all return to soul-sparks,
or be extinct. Those sacred sounds may be said to be the rays which proceed from
the stillness, or hub of the Soul, in all directions. They are the powers which
cause consciousness to spread itself in space; they are the props or supports of
all spherical things.
In connection with the
last shloka it is hardly necessary to remind the reader of the famous image in
Plato. Here men are to be thought of as horses,
and we are to think of the Soul as lines of consciousness between them all, and
of all the varying lines of consciousness as reins which are in the hands, or directed
by the Atmic Powers, of the Charioteer, the World-Soul. Each little man-soul is
a rein connecting the man with the Great Charioteer of the universe. And here again
we see how the Over-Soul is linked up with every horse by means of reins, yet He
himself is other than all the reins added together.
Our Hymn is an instance of the theosophy buried in the Vedas, in
the face of which it is difficult to understand the criticisms of the once paramount
Weber-Mullerite school, which would have set it all down to the imaginings
of a primitive pastoral people. The theosophical student is glad to turn to a
fairer estimate, such as that of Barth, who says:
“Neither in the language
nor in the thought of the Rig Veda have
I been able to discover that quality of primitive natural simplicity which so many
are fain to see in it. The poetry it contains appears to me, on the contrary, to
be of a singularly refined character and artificially elaborated, full of allusions
and reticences, of pretensions to mysticism and theosophic insight; and the manner
of its expression is such as reminds one more frequently of the phraseology in
use among certain small groups of initiated than the poetic language of a large
community.” [The Religions of India, page xiii]
Truly so; and perhaps ere long the methods of the Veda may be better
understood, and it will be recognized that the powers of nature and the moral attributes
of man are fitter aids towards the realization of mystic theogony than are personifications
which include all his vices and his pettiness. As H.W.Wallis says:
“The deities of the Rig
Veda differ essentially from
the Gods of Greek or Scandinavian mythology and of the Mahabharata, in
the abstract and almost impersonal nature of their characters. They are little
more than factors in the physical and moral order of the world, apart from which
none, except perhaps Indra, has a self-interested existence.” [ Cosmogony
of the Rig Veda, page 8]
To the Greek, Scandinavian
and Mahabharatan deities we may add the Pantheons of other nations as well. The “self-interest” of
their Indras, Zeuses, Jehovahs, and the rest, is explicable when we remember
that they are representations
of the spirit of national time-periods, manifestations of group-minds, for there
are crores of such Brahmas, Jupiters, and Jehovahs in the cosmos.
It is time that the Western
nations should remember their birthplace. We are not Semites but Aryans, a younger
branch of the great Aryan race, perchance,
but still Aryans and not Semites. And being so we should remember the wisdom of
our fathers, and put aside the earlier cruder conceptions of one of the later Semite
nations as to Deity. The pre-exilic Jehovah is in his place as the God of a small
warlike nomad tribe, but entirely out of place in the religion of those who profess
to be followers of the Christ. It is high time to lay aside such naïve anthropomorphism,
which the post-exilic learned Jews themselves rejected, as their Kabalah, or Tradition,
and as Philo of Alexandria, prior to Christianity, well testify. The self-limitation
of many a mind in Christendom today is belief in th his “jealous” and “self-interested”
Jehovah as the One God, an idea alien to Aryan Thought. Direful indeed has been
the effect of the “curse” of the “chosen people” on their
spoliators. They were robbed of their Scriptures, deprived of them by force; and
the ravished maiden
of Jewry, forced against her will into the arms of marauding Aryans, has used her
“magic arts” against the folk who hold her prisoner, for today she imprisons
the minds of
those who hold her body captive.
In other words, the Western
nations, being the youngest of the Aryan family, and lusty mainly in body, have
in the past given their popular worship
to the dead-letter of that which they have not understood, and so enslaved their
minds and characters with a bibliolatry begotten of formalism by a Rabbinism divorced
from the true spirit of prophecy. Let us hope that all this is past, and that the
twentieth century may see the “prodigal” return “home”, and,
chastened by the experience of his exile, show his real heredity in an activity
that his more sluggish elder
brother in the East, who has never left home, cannot, perchance, manifest in such
abundance. The Aryans have an ancestral religion; and every Aryan in the West should
see to it that he does not pursue after what is a stranger to his blood, to the
rejection of what has been appointed for him. The effort of the Christ was originally
an attempt to universalize religion, and to make active the spirit of all the traditions
of the time and region in which He energized; and the Aryan tradition should not
be excluded.
Of course in the above
I speak of the crude ideas of God held by the Hebrew populous, and not of the
Mystery-Deity, the Father, preached openly to
His contemporaries by the Master whom the Jews called Jeschu ha-Notzri, and whom
the West calls Jesus the Nazarene. For did He not say mystically that His hearers
were “of their father the devil”, for they were “Abraham's seed”,
and “Abraham”
was the Ruler of this world? Nor do I mean any disrespect to the Jews of today,
who are no more the Jews of the earlier Bible than we are Goths or Vandals, or
woad-besmeared Britons. I do not write about, or for, “bodies”; I am
writing for
“minds” and “souls” whose ancestry is divine, and not of the
Lord of the Body, call him by what name we may.
How long will the little
mind of man persist in telling us the fashion in which God, the Great Mind, “created
the world”;
how long will men ignorantly speak of That which is unutterable, and degrade
the majesty of their Divine Souls
into the poor imaginings of little minds which think in terms of their bodies?
More reverently indeed did our ancestors phrase the mystery. How different are
the beginning of cosmogony as sung of in the Rig Veda! The passage is
doubtless familiar to many of my readers in the noble verse of Colebrooke; but
it should
be made familiar to all.
Nor Aught nor Naught existed; yon bright sky
Was not, nor heaven's broad roof outstretched above.
What covered all? What sheltered? What concealed?
Was it the Water's fathomless Abyss?
There was no Death - yet there was naught immortal;
There was no Confine betwixt Day and Night.
The Only One breathed breathless by Itself;
Other than It there nothing since has been.
Darkness there was; and all at first was veiled
In Gloom profound - an Ocean without Light.
The Germ that still lay covered in the Husk
Burst forth, One Nature, from the fervent Heat.
Who knows the Secret? Who proclaimed it here?
Whence, whence this manifold Creation sprang?
The Gods themselves came later into Being:
Who knows from whence this Great Creation sprang?
That whence this All, this Great Creation came -
Whether Its Will created or was mute,
The Most-High Seer that is in highest Heaven,
He knows it - or perchance He even knows it not.
Gazing into Eternity ..
Ere the foundations of the Earth were laid
Thou wert. And when the subterranean Flame
Shall burst its Prison an devour the Frame,
Thou shalt be still as Thou were e'er before,
And know no Change, when Time shall be no more -
O, Endless Thought, Divine Eternity!
[Rig Veda, x, 129]
The following is another and more literal version:
“The non-existent was not, and
the existent was not at that time; there was no air or sky beyond. What was covering
in? and where? under shelter of what? was
there water - a deep depth?
“Death was not nor immortality then; there was no discrimination of night and
day. That one thing breathed without a wind [?breath] of its own self. Apart from
it
there was nothing else at all beyond.
“Darkness there was, hidden in
darkness, in the beginning; everything here was an indiscriminate chaos. It was
void covered with emptiness, all that was. That one
thing was born by the power of warmth.
“So in the beginning arose desire,
which was the first seed of mind. The wise found out by thought, searching in
the heart, the parentage of the existent in
the non-existent.
“Their line was stretched across.
What was above? what was below? There were generators, there were mighty powers; svadha below, the presentation of offerings
above.
“Who knoweth it forsooth? who
can announce it here? whence it was born, whence this creation is? The god s
came by
the creating of it (i.e. the one thing).
Who then knoweth whence it is come into being?
“Whence this creation is come into
being, whether it was ordained or no - He whose eye is over all in the highest
heaven. He indeed knoweth it, or may be He knoweth
it not.” [Wallis, Cosmogony of the Rig Veda, pages 59 and 60]
Even such a wooden translation as the one we have just been reading cannot prevent
the grandeur of the original occasionally peeping through. But how much more noble
are the lines of Colebrooke; and how much still more noble might be the version
of a poet-scholar who had sensed the mystery!
Notice the last lines. Our World-Soul
may know, or perchance even He knoweth not. For there are other World-Souls more
transcendent still. None knoweth absolutely
but the One and Only One.
If, then, we would venture so greatly as to try to lift a tiny corner of the veil
of this ultimate mystery, we can do so only by trying to sympathize with the thought
of the singer of the sacred verses.
I need hardly point out the similarity of this vision of cosmogenesis with other
of the most ancient cosmogonies known to us - for instance, from the traditions
of Chaldea and Egypt, from the fragments of Orphicism and the remains of the Trismegistic
sermons.
I would first suggest from that from
one point of view we may regard the Non-existent as Spirit or Consciousness,
and the Existent as Matter. These have to wed in the
supreme Sacred Marriage, the Unceasing Union, the Great Work, in order to become
self-conscious. They then become Form.
“Heat” or “Warmth” is perhaps the power of expansion, a manifestation of this
Holy Desire, the Divine Eros, or Pothos, in Greek. The “one thing” that
was born was not as yet Form, we may believe, but the one substance or element,
in which
everything is compressed into sameness and essence.
The Desire (Kama) that arose in It, is thus the Desire of Spirit for Matter and
of matter for Spirit.
This Desire is said to come before Thought.
So also in the case of the small cosmos or man, we may say, in terms familiar
to some of our readers, that buddhi is
the beginning of man. There arises in buddhic substance a desire to become self-consciousness.
It thus spits up into mental planes. Desire may be said to be the realization of
incompleteness by Spirit and Matter.
The gnosis of the “parentage of
the existent in the non-existent” is to be discerned
only by the wise in spiritual contemplation; that is to say, perhaps, that such
minds alone find how to get from consciousness to self-consciousness; from universals
to particulars, or to persons.
The “line” of the next shloka may perhaps
be taken as the limit which makes universals become particulars. The “generators”
below may be considered as masculine powers,
and the “presentation of offerings” above as feminine receptivity or
resignation ready to be worked upon; suggesting the birth of the first duality,
a division
into power and suffering or passion. The offerings may thus be thought of as the
sacrifice of Spirit to Matter.
In the next verse the gods are said
to proceed from the One Godhead at the birth of the first substance; these gods
live within the buddhic element. The true “Beginning” of things is
before even this. These gods or powers within matter first had bequeathed on
them self-consciousness; instead of being simple nature powers they became gods.
In the last verse “this creation” (or
emission or emanation) seems to connote the coming forth into the formal plane-side
of things conditioned by the Great
Mind.
The World-Soul does not know. Perhaps
this dark saying may be understood from the reflection that one never can know
what one does oneself. We have to be outside and apart from a thing to know it.
Really to know one must be able to unite oneself with, and separate oneself from,
either and both, for true knowledge sees from within and without. Hence without “sin” and “Satan” man
could never know God. The first thing for real knowledge is to separate oneself
form and then unite in experience.
Passing next to a later Hindu-Aryan
scripture, let us read how the great sect of the Vaishnavas hymn the Deity, as
written in the Vishnu Purana:
“OM! Glory to Him who dwells
in all beings (Vasudeva). Victory be to Thee, Thou heart-pervading one (Pundarikaksha).
Adoration be to Thee, Thou cause of
the existence
of all things (Vishvabhavana). Glory be to Thee, Lord of the sense (Hrishikesha),
Supreme Spirit (Mahapurusha), Ancient of birth (Purvaja).
[From Vishnu Purana, I. i.; Wilson's translation, i, 1,2]
And later in the same work we read:
“Salutation to Thee, Who art uniform
and manifold, all-pervading, Supreme Spirit, of inconceivable glory, and Who
art simple existence! Salutation to Thee,
O inscrutable,
Who art Truth, and the essence of oblations! [An oblation is a
sacrifice, or the setting aside in order to perceive; just as we have to get outside
a thing in order
to understand it, we have to separate ourselves from it. A sacrifice in this sense
is that which is set aside, something apart; something which for certain purposes,
in order to accomplish certain results, we choose to consider sacred. Sacrifice,
therefore, embraces the idea of limit for a purpose, a setting aside, a breaking-off
of a fraction, or consecration of a portion, that the whole may ultimately be consecrated.]
Salutation to Thee, O lord, Whose nature is unknown, Who art beyond Primeval
Matter, Who existest in five Forms,[These are given by Wilson
(i. 3) as: 1, Bhutatman, one with created things, or Pundarikaksha; 2, Pradhanatman,
one with crude nature; or Vishvabhavana; 3, Indriyatman, one with the senses,
Hrishkesha; 4, Paramatman, Supreme Spirit, or Mahapurusha; and 5, Atman, Living
Soul, animating nature, and existing before it, or Purvaja] as
one with the Elements, with the Faculties, with Matter, with the Living Soul, with
Supreme Spirit!
“Show favour; 0 Soul of the Universe, essence of all things, perishable or
eternal, whether addressed by the designation of Brahma, [Masculine. ] Vishnu,
Shiva, or the like. I adore Thee, 0 God,[Parameshvara, Supreme
Lord, rather. ] Whose
nature is indescribable, Whose purposes are inscrutable, Whose name, even, is unknown.
“For the attributes of appellation or kind are not applicable to Thee, Who
art THAT,
the supreme Brahma, [Neuter ] eternal, unchangeable,
uncreated. [Aja, unborn, rather ]
“But as the accomplishment of our objects cannot be attained except through
some specific form, Thou art termed by us Krishna, Achyuta (Imperishable), Ananta
(Endless),
or Vishnu.
“Thou, unborn (Divinity), art all the object of these impersonations;
Thou
art the gods, and all other beings; Thou art the whole world; Thou art All
“Soul of the Universe, Thou art exempt from change; and there is nothing except
Thee in this whole existence.
“Thou art Brahma, Pashupati,[Shiva, “Lord of (sacred)
animals” ] Aryaman,
Dhatri, and Vidhatri;[Aryaman and Dhatri are two of the Twelve Adityas,
or Sons of Aditi (the Boundless, Infinity), the “Mother”, which were seven
originally, Martanda, the “rejected” Sun, being the eighth.
Later
they
became the Twelve Sun-Gods. Vidhatri is the arranger or disposer, the Kosmokrator
or Demiurge, and is added as a title to Brahma, Vishvakarman (the Omnificent) and
Kama (Desire or Love), the Eros of the Orphic fragments. As Dr Muir says: “This
Kama or Desire, not of sexual enjoyment, but of good in general, is celebrated in
a curious hymn of the Atharva Veda: Kama was born first [the Orphic Protogonos],
Him, neither gods, nor fathers, nor men have equalled. Thou art superior to these,
and for ever great.'” ] thou art India,
[The “Zens dwelling in the Aether” of Homer (Z ενς αιθερι ναιων — Iliad,
ii 412); in the Aether, the Abode of the Gods. The Pater Aether of Virgil. ] Air,
Fire, the Regent of the Waters;[Varuna
(Ooaroona), the Regent of the “Astral” Waters of Space; the Uranus
(Ouranos) of the Greeks, who was emasculated and dethroned by Kronos (by mystical
wordplay or sound-sympathy, equated with Chronos, Time), at the instigation of
his mother and wife Gaea (Earth). From the drops of his Blood (? Fire) sprang the
Gigantes or Titans, and from the Foam (? Air and Water mixed) that gathered round
his limbs in the Sea, sprang Venus Aphrodite (Hesiod, Theog., 180-195).
The Giants may be taken to represent great monadic forces in “bodies”;
Aphrodite may be taken to denote the great buddhic plane (Mahabuddhi). ] the
God of Wealth, [Kuvera,
the Keeper of the Treasures of the Earth, Lord of the Earth, called the Egg of
Jewels, Ratnagarbha ] and
Judge of the Dead; [Antaka the “Ender”, a title of
Tama, the “Restrainer”, the Judge of the Dead. A Vedic Hymn tells us
that Yama “was the first of men that died, and the first that departed to
the [celestial] world”. As Dowson says: “He it was who found out the
way to the home which cannot be taken away: ' Those who are now born [follow] by
their own paths to the place whither our ancient fathers have departed'”. This,
in the more direct tradition of the Vedas, is a glyph of the Race that brought
“ . . . . death into the world
And all our woe, with loss of Eden.”
But Yama, in the later traditions Pitripati and Pretaraja, the “Lord of the
Manes” and “King of the Ghosts”, was also Dharmaraja, “King
of Justice”, our Selves who judge ourselves, in the clear Akashic Light,
while
Chitragupta (the “Hidden Painting or Writing”), the Scribe of Yama, reads
the imprint of our virtues and our vices from the Agrasandhani or “Great Record”, the
Tablets of the World-Memory. Yama is represented as of a green colour, clothed with
red. ] and Thou, though but one,
presidest over the world, with various energies addressed
to various purposes.
“Thou, identical with the Solar Ray, Greatest the universe; all Elementary
Substance is composed of [“Composed of” might be omitted.
This “substance” is better thought of as consciousness or spirit in a
state of different qualities. ] Thy qualities; and Thy Supreme Form
is denoted by the imperishable term Sat [That is, “Being.” ] .
.
.
“To Him Who is one with True Knowledge; Who is, and is not, perceptible, I
bow. Glory be to Him, the Lord Vasudeva!” [Vishnu Purana, V.
xviii; Wilson's trans., v. 14-16 ]
The same strain of adoration is still further emphasized in the Hymn of the Yogins
when Vishnu, in the Boar Incarnation, or Varaha Avatara, raised the Earth out of
the Waters:
“THOU ART, 0 God; there is no supreme condition but Thee.” [Ibid.,
I. iv., i. 63. ]
Or again, as the God. Brahma prays to the Supreme Hari (Vishnu):
“We glorify Him, Who is all things; the Lord supreme over all; unborn, imperishable;
the Protector of the mighty ones of creation, the unperceived [Aprakasha:
Fitzedward Hall tells us that the commentator explains this to mean “Self-illuminated”. ] indivisible
Narayana; [The Son of Nara (Man); also so called because the Waters
(Narâi) were His first Ayana or place of motion] the
smallest of the small, the greatest of the great Elements; in Whom are all things;
from Whom are all things; Who was before existence; the God who is all beings;
Who is the End of ultimate objects; Who is beyond Final Spirit, and is one with
Supreme Soul; Who is contemplated; as the cause of final Liberation, by Sages anxious
to be free.” [Vishnu Purana, I. ix. i 139. ]
As the Avatara Krishna, He is hymned of by Indra after his defeat by Him:
“Who is able to overcome the unborn, un-constituted Lord, Who has willed to
become a mortal, for the good of the world ? ” [Vishnu Purana, V. xxx.; v.
103. ]
And when Krishna is nailed by the arrow to the tree, [The
Christ-consciousness is nailed by the Arrow of Truth to the Tree of Life. Absolute
Truth, not relative
truth, is the shaft from the realms of Reality to
our worlds below. ] and the Kali Yuga begins,
this is how Arjuna, his beloved companion, laments the departure of the Christ-Spirit,
the Mediator, of That which “unites Entity to Non-entity”:
“Hari, Who was our strength, our might, our heroism, our prowess, our prosperity,
our brightness, has left us, and departed. Deprived of Him, our Friend, illustrious,
and ever kindly speaking, we have become as feeble as if made of straw. Purushottama, [Lit.,
the Man Supreme ] Who
was the living vigour of my weapons, my arrows, and my bow, is gone. As long as
we looked upon Him, fortune, fame, wealth, dignity, never abandoned us. But
Govinda [That is, the Herdsman, the same as the Shepherd of Western
tradition. ] is gone
from among us. ... Not I alone, but Earth, has grown old, miserable and lustreless,
in His absence. Krishna ... is gone ! ” [Vishnu Purana, V.
xxxviii.; v. 161 ]
The “vigour of my arrows and my bow” seems to refer mystically to the
great male and female force in the universe, without which the “Earth” grows
old, that is, cannot rejunevate or re-create or refresh itself. It loses its “lustre”,
that is, does not reflect the true Light.
Let us next pass to China and the Far East. Lao-tzu, perhaps the greatest of the
Chinese masters, teaches as follows, in his sublime work the Tao-Teh-King,
or “The
Book of the Perfection of Nature”: [See A Study on
the Popular Religion of the Chinese, by J. J. M. de Groot. Translated from
the Dutch in Les Annales du Musée Guimet, ii. 692 et seq. ]
“There was a time when Heaven and Earth did not exist, but only an unlimited
Space in which reigned absolute immobility. All visible things and all which possess
existence, were born. in that Space from a mighty Principle, Which existed by
Itself, and from Itself developed Itself, and Which, made the heavens revolve and
preserved the universal life; a Principle as to which philosophy declares
we know not the name, and Which for that reason it designates by the simple appellation
Tao, which we may nearly describe as the Universal Soul of Nature, the Universal
Energy of Nature, or simply as Nature.”
And in speaking of the mysterious Tao,[There are, I am well aware,
endless controversies as to the correct rendering of this mystery-name, but this
is not the place to discuss the question. ] the
That which cannot be translated, the nameless Principle, we may with advantage
quote from an essay by a sympathetic
scholar, who writes [See “Taoism”, an essay by Frederic
H. Balfour, in Religious Systems of the World, p. 77] as
follows:
“We are told that It has existed from all eternity. Chuang-tzu, the ablest
writer of the Taoist school, says that there never was a time when It was not. Lao-tzu,
the reputed founder of Taoism, affirms that the image of It existed before God
Himself. [That is here God as the Logos. ] It
is all-pervasive; there is no place where It is not found. It fills the universe
with its grandeur and sublimity;
yet It is so subtle that It exists
in all its plenitude
in the tip of a thread of gossamer. It causes the sun and moon to revolve in their
appointed orbits, and gives life to the most microscopic insect. Formless, It is
the source of every form we see; inaudible, It is the source of every sound we
hear; invisible, It is that which lies behind every external object in the world;
inactive, It yet produces, sustains and vivifies every phenomenon which exists
in all the spheres of being. It is impartial, impersonal, and passionless; [“Passionless” because
It is only in relation to Itself. It has no relation to anything other than Itself;
whereas Passion suggests oneself and another, oneself and something other than
oneself. ] working
out its ends with the remorselessness of fate, yet abounding in beneficence to
all.”
And later on he quotes as follows from Chuang-tzu:
“There was a time when all things had a beginning. The time when there was
yet no beginning had a beginning itself. There was a beginning to the time when the
time
that had no beginning had not begun. There is existence and there is also non-existence.
In the time which had no beginning there existed No-thing. . . . When the time
which had no beginning had not yet begun, then there also existed No-thing. Suddenly,
there was No-thing; but it cannot be known, respecting existence and non-existence,
what was certainly existing and what was not.”
I have given the above as a specimen of subtle metaphysical speculation, and also
as an example to show the utter inadequacy of words to express ideas. The mind
loses itself in endeavouring to. transcend itself, even to the extent of appearing
entirely incomprehensible to those who have not seriously approached the contemplation
of that supreme intuition of humanity, the essential Unity of all things.
But no one should think that this No-thing [That is to say, nothing
we can think of ] is an empty abstraction and pure negation;
it transcends our finite concepts, but is no less the One Reality because of that.
It is the right valuation of these great problems that inspires such noble concepts
of existence and calm contemplation of “death” as those expressed in
the words of Lieh-tzu.
“Death is to life as going away is to coming. How can we know that to die here
is not to be born elsewhere ? How can we tell whether, in their eager rush for life,
men are not under a delusion ? How can I tell whether, if I die today, my lot
may not prove far preferable to what it was when I was originally born? . . .
Ah! men know the dreadfulness of Death; but they do not know its rest. . . . How
excellent is it, that from all antiquity Death has been the common lot of men!
It is repose for the good man, and a hiding-away of the bad. Death is just a going-home-again.
The dead are those who have gone home, while we, who are living, are still wanderers.”
[Op. ct., p. 81. ]
Death is indeed a “going-home”, but a “going-home” that need
not be delayed until the body dies. Mystics understand the meaning of the phrase “those
who go home” when they have “died” to their lower natures, and who
then know the real nature of this illusory existence, although, as the Rishi Narada
reported, it was very pleasant for those “who had forgotten their birthplace”. The
Soul of Humanity, the World-Soul, weeps for her children, who forget their
Mother and, “prodigal sons” that they are, fill their bellies with husks
of the swine.
Continuing our depredations from the shelves of the world-library, we pass to ancient
Persia, or whatever country gave to the world the wisdom of the old Avesta. Written
in a language hardly yet plainly decipherable, it may well be approximated to the
Vedas in antiquity, and its language be referred to one of the first branchlets of the mother of Sanskrit.
In the Zervanist system of the Mazdaeans of Asia Minor [See
my Thrice-greatest Hermes, Volume 1, page 400] Zervan
Akarana, “Time
without Bounds”, is the ineffable All; in this arises Ahura Mazda, the World-Soul,
whose names are many. He is The Being and the One Existence; the One, Who was,
Who is and Who shall ever be. He is Pure Spirit and the Spirit of Spirits; Omniscient
and Omnipotent, the Supreme Sovereign. He is beneficent, benevolent, and merciful
to all. In the Dinkard (ii. 81) He is described as:
“Supreme Sovereign, wise Creator, Supporter, Protector, Giver of good things,
virtuous in actions and merciful.”
Let us next see what the Kabalah has to teach us, and mark the difference of its
great large spirit from the lesser things we have grown used to in the orthodox
tradition.
Solomon ben Yehudah Ibn Gebirol, of Cordova, perhaps the greatest of the mediaeval
Kabalistic adepts, thus sings of the World-Soul, or the Supreme Principle, in one
of his philosophical Hymns, called “Kether Malkuth”, or “The Crown
of the Kingdom”:
“Thou art God, Who supportest, by Thy
Divinity, all the things formed, and sustains all the existences by Thy Unity.
Thou art God, and there is not any distinction established between Thy Divinity,
Thy Unity, Thy Eternity, and Thy Existence; because all is only One Mystery, and,
although the names may be distinct, all have only one meaning.
“Thou art Wise. Wisdom which is the fountain of life floweth from Thee; and
compared with Thy Wisdom, all the knowledge of mankind is foolishness.
“Thou art Wise, being from all Eternity; and Wisdom was always nourished by
Thee.
“Thou art Wise; and Thou hast not acquired Thy Wisdom from another than Thyself.
“Thou art wise; and from Thy Wisdom Thou hast made a determining Will, as
the workman or artist does, to draw the Existence from the No-Thing, as the light
which goes
out of the eye extends itself. Thou didst draw from the Source of Light without
the impression of any seal, that is, form, and Thou madest all without any instrument.” [Myer's
Qabbalah, page 3]
See how the mind of this learned Jew regarded the mystery of the “creation” of
the universe. Deity, out of Its Wisdom which is Itself, emanates or evolves a determining
Will to draw “Existence” from the “No-Thing”,
the potentiality of that same Wisdom, for it is No-Thing in that It transcends
all and every thing we can think of, that is to say, the highest conceptions of
human thought. But It is no more “Nothing” than is Deity the “Unconscious”. The
No-Thing is not “nothing”, the Non-conscious is not “unconscious”, but
both are attributes expressive of our ignorance, while asserting that That transcends
all things and all consciousness.
We should do well in this connection to bear in mind the wise words of the Zohar,
and apply the injunction contained therein to the words of the Hymn of the master
of the Kabalah we have just cited, being well assured that he would have permitted
none of his pupils to take the words of his instruction for the real mystery itself.
For the Zohar says:
“Woe to the man who sees in the Torah (Law) [That is, the
Mosaic Books,
the famous “ Five Fifths” ] only simple recitals
and ordinary words ! . . . Each word of the Torah contains an elevated meaning and
a sublime
mystery. [This is, of course, an exaggeration, the perversion
of a truth. ] The recitals of the Torah are the vestments of
the Torah. Woe to him who takes this garment for the Torah itself!” [Zohar,
iii., fol. 152B, as quoted by Myer, op. cit., page 102. ]
Or, again, as Origen, the most philosophical of all the Church Fathers, writes:
“Where can we find a mind so foolish as to suppose that God acted like a common
husbandman, and planted a paradise in Eden, towards the East; and placed in it
a tree of life visible and palpable, so that one tasting of the fruit by the bodily
teeth obtained life ? And, again, that one was a partaker of good and evil by masticating
what was taken from the tree? And if God is said to walk in the paradise in the
evening, and Adam to hide himself under a tree, I do not suppose that anyone doubts
that these things figuratively indicate certain mysteries, the history having taken
place in appearance, and not literally.” [De Principiis,
IV. i.16; A.-N.C.L.; The Writings of Origen (Crombie's trans.), i. 315-316 ]
But then Origen was once the disciple of the Platonist Pantaenus, after the latter's
return from India. Pantaenus was also the teacher of Clement of Alexandria.
Yet one more citation from the Zohar, before we leave the Kabalah.
“The Ancient of the Ancients, the Unknown of the Unknown, has a Form, yet also
has not any form. It has a Form through which the universe is maintained. It also
has not any
form, as It cannot be comprehended.” [Zohar, “Idra
Zuta”, iii.
288a; Myer, op. cit., page 274 ]
Passing from Chaldaea and Judea to Egypt and its hoary wisdom, this is what Gaston
Maspero, the veteran French Egyptologist, in his Histoire d'Orient, writes
concerning the ideas of the Egyptians on the Soul of the World:
“ In the beginning was the Noon, the Primordial Ocean, in the infinite Depths
of which floated the germs of all things. From all Eternity God generated Himself
and gave birth to Himself in the Bosom of this Liquid Mass, as yet without form
and without use. This God of the Egyptians is One Being only, perfect, endowed
with knowledge and unfallacious intelligence, incomprehensible in so far as no
one can say in what He is comprehensible. He is the One Only One, He Who exists
essentially, Who alone lives in Substance, the sole Generator in the Heaven and
on the Earth Who is not generated, the Father of Fathers, the Mother of Mothers.” [Quoted
by E. Amélineau in his Essai sur le Gnosticisme Egyptien, in the
series of Les Annales du Musée Guimet, tom. xiv. 282 ]
The Supreme God of the Mysteries whom the Greeks named Ammon, the Egyptians called
Amen. As E. de Rougé says: [Mélanges d'Archéologie,
page 72]
“The name Amen means ' hidden,' ' enveloped,' and by extension ' mystery.'
. . . This God then was called Amen because He represented all that was most secret
in
Divinity.”
In a Hymn to Ammon Ra, speaking of the name Amen, it is said:
“Mysterious is His Name even more than His Births.” [Grébaut,
Hymne à Ammon Ra. ]
And in the invocations, which M. Naville has collected under the title of Litanie
du Soleil, the same God is called “Lord of the Hidden Spheres”, the “Mysterious
One”, the “Hidden”.
“Amen” thus seems to suggest the secret which will only be revealed when
man has risen again into the Great Mother and can thus make the world around undergo
“magical
transformation”, or the “turning of things inside out”, so to say,
whereby that which is secret becomes revealed in its pure nakedness; it is as it
were the going back from form into the “ womb of things”, and so tracing
consciousness back to the Father by means of the light-sparks hidden in every atom.
“Mysterious is His Name even more than His Births.” His Births are the things
He brings forth by means of His Spouse or Syzygy, “Will or Matter. His Name
is the True Sound, which He utters forth from out of Himself, which causes Matter
to bring forth or Himself to bring forth.
Here also is the place for a fine Hymn to the Sun, the masculine sign of the World-Soul,
in which we can see, peeping through, the same mysticism as we find in both the
initiatory Psalms of the Old Testament and certain concepts in the New. Thus it
runs:
“The Princes of Heaven all daily behold the Glory of the King's Crown, upon
the Head of Thee, the Mighty Prince, which is the Crown of Power, which is the Crown
of the Endurance of Thy Government, an Image of Thy Might.
“Songs of Praise to the Creator of Egypt, and of the Shining Barque of the
Lord. Make those to fear who hate Thee, make Thine enemies to blush, Lord and Prince
of the very shining Star-house; Thou Who hast joined together Thy Plantation, Thou
Who seest the Murderer of Thy Child of Man, the Righteous. Let me go to Thee; unite
me with Thee; let me look upon Thy Sunlight, King of the Universe !
“Praise to Thy Face, Beaming Light in the Firmament, to Thee, to the Shining
Lord of Heaven's Barque, to the Creator and Ruler Who renders Justice to all men,
who
delight to see Thee walking in the Web of Thy Splendour.” [From
Uhlemann's Book of the Dead, as quoted in Dunlap's Sod: The Mysteries
of Adoni,
page 187 ]
This beautiful Hymn, like all inspired writing of this description, can be interpreted
in many ways. It reminds me of much that I have pondered over in my Gnostic studies,
and I will, therefore, hazard a suggestion which may be of interest to those who
delight in similar paths of mysticism.
Heaven may be taken for the spiritual soul (Buddhi). The “ Princes of Heaven” are
the powers of this soul, and may be regarded as feminine, when contrasted with
the Atman or Spirit proper.
In this connection “daily” would connote any time-period, every breath
of the Spirit, or Great Breath, in man.
They “behold the Glory”; that is, they come into contact with this Glory
or Shekinah or Presence; they are in definite relation with the Rays of the Spiritual
Sun, in the state of active ecstasies.
The “Crown” thus denotes the state when
the Power of Light or of the Spiritual Sun is not only potential within the brain
and mind, but rays forth; when the man ceases to be only a personality, and begins
to live, as it were, outside himself, as well as inside, when his powers begin
to ray forth, out from personality.
The “Crown of Power” suggests the bringing of oneself into definite
understanding relationship with other people; “Endurance” is stability,
and “Government” is control over matter and others; while “Image” gives
the idea of a raying-forth power which, like a stream of light-sparks, carries
with it the full potencies of all its Father's Power.
“Image” seems to mean a reflection, or something thrown off from the Self,
in a potential condition, not actual, but containing within itself the whole of
its own creator. “ Imagination” in this sense is not a faculty of the
mind, but an atmic spiritual power.
In other words, the Praise giving suggests the state of a man when the powers of
his spiritual soul come regularly into definite relationship with the Power that
rays forth from the Mind of God. This is a Power which enables a man to bring himself
into gnostic relationship with everyone. It is a continuous and stable control
over substance, which is the other half of one's Self; and being an image of God's
Strength or Might, carries with it all the powers of God potentially.
The “Shining Barque of the Lord” may be taken as this spiritual soul
again; and the “Shining Star-house” once more as the same mystery, the
Buddhi, where the atmic or spiritual stars hang themselves out in constellations
and configurations, ordered as the stars of heaven are ordered.
The “Plantation” is perhaps again the selfsame setting-in-order of the
inner stellar world of man's own nature, or may be compared with the Paradise,
in which the Trees of Life are synonyms of the stars.
The “Murderer of Thy Child of Man, the Righteous”, reminds us of Typhon,
the Slayer of Osiris, who is the Son of Man, the Justified, or Righteous.
Let us now turn to another Book of Wisdom, and hear what Hermes, the Thrice-greatest,
has to tell us of the mystery. In the treatise called Poemandres, the “World-Mind”
(Paramatman), the “Mind of all Masterhood”, mirrored in the higher mind
of the initiate, speaks thus to his lower consciousness:
“Thou sayest well, 0 Thou, thus speaking. I, Mind, Myself, am present with
holy men and good, the pure and merciful, men who live piously.
“To such My Presence doth become an aid, and straightway they gain gnosis of
all things, and win the Father's love by their pure lives, and give Him thanks, invoking
on Him blessings, and chanting hymns, intent on Him with ardent love.
“And ere they give the body up unto its proper death, they turn them with disgust
from its sensations, from knowledge of what things they operate.
“Nay, it is I, the Mind, that will not let the operations which befall the
body work to their natural ends. For, being Doorkeeper, I close up all the entrances,
and cut the mental actions off which base and evil energies induce.” [Corpus
Hermeticum, i. 22; see my Thrice-greatest Hermes,Volume 2, page 14]
.
As it is impossible in the space at my disposal to attempt an analysis of all the
passages cited, I can only suggest briefly a few hints. The Father is here, as
in cognate schools of philosophical mysticism, what the Upanishads of the Veda
call Atman in both cosmos and man. The “hymns” are the “music of
the spheres” of man's inner nature, which sing in harmony only when man becomes
one with the great Soul of Nature. The idea is well expressed by Dryden, who writes:
From harmony, from heavenly harmony,
This universal frame began;
From harmony to harmony,
Through all the compass of the notes it ran,
The diapason closing full in man.
All activity creates sound, and when a man, really gets atmic or spiritual consciousness,
he hears, it is said, the atoms of his body singing together in a harmonious song
of praise to himself, or his Self, who holds them together in this special relationship
one to another, and causes them to be active unto sound.
The teaching, however, as to the disgust or loathing [The original,
μυ'σαττεοθαι, is a very strong word, meaning to abominate, detest, loath; used of filth
and foulness] of the senses is different
from the wiser instruction of the Upanishads, where we learn that both longing
and detestation are equally bonds of attachment, and that pure freedom can never
be won by either means.
Mark well also the curious expression that the Mind is the “Door-keeper”, both
the Great Mind and the mind of man; the one keeping the doors or gates of the great
planes of the universe, the other guarding the portals of the little universe.
And here we may call to mind “H. P. B.' s” words:
“In that mansion called the human body the brain is the front door, and the
only one which opens out into [physical] space.” [Lucifer,
vii. 182. The brain might rather be called the back door. The front door should
perhaps be the whole body, for we have to use our whole body to live and be conscious
in the cosmos or real space]
Let us — as the preceding sentences naturally lead up to it — pause
here a moment to learn the path of the soul upwards, when, in the case of the righteous,
death overtakes the body, or when the man becomes “dead” to sin, and
when the corruptible are put off for the incorruptible, according to the Trismegistic
Gnosis:
“Well hast thou taught me all, as I desired, 0 Mind; and now, pray, tell me
further of the Way Above, as now it is for me.
“To this Man-Shepherd said: When thy material body is to be dissolved, first
thou surrenderest the body by itself unto the work of change, and thus the form thou
hadst doth vanish, and thou surrenderest thy way of life, void of its energy, unto
the Daimon. Thy body's senses next pass back into their sources, becoming separate,
and resurrect as energies; and passion and desire withdraw unto that nature which
is void of reason.
“And thus it is that man doth speed his way thereafter upwards through the
Harmony.
“To the first zone he gives the Energy of
Growth and Waning; unto the second zone, Device of Evils, now de-energized; unto
the third the Guile of the Desires de-energized; unto the fourth, his Domineering
Arrogance, also de-energized; unto the fifth, unholy Daring and the Rashness of
Audacity, de-energized; unto the sixth, Striving for Wealth by evil means, deprived
of its aggrandisement; and to the seventh zone, Ensnaring Falsehood, de-energized.
“And then with all the energizing of the Harmony stript from him, clothed
in his proper power, he cometh to that Nature which belongs unto the Eighth, and
there,
with those that are, hymneth the Father.
“They who are there welcome his coming there with joy; and he, made like to
them who sojourn there, doth further hear the Powers who are above the Nature that
belongs
unto the Eighth, singing their songs of praise to God in language of their own.
“And then they, in a band, go to the Father home; of their own selves they
make surrender of themselves to Powers, and thus becoming Powers they are in God.
“This the good end for those who have gained Gnosis — to be made one with
God.
“Why shouldst thou then delay? Must it not be, since thou hast all received,
that thou shouldst to the worthy point the way, in order that through thee the race
of mortal kind may by thy God be saved ? ” [Corpus Hermeticum,
Volume 1, pages 24-26; op. cit., ii. 15-17, which see for notes and commentary;
also
see
my Hymns
of Hermes, pp. 21 ff., in the series “Echoes from the Gnosis.” ]
Much could be written on the ascent of this Scala Santa, the true spiritual Climax,
but I have already treated the subject elsewhere, and would refer the interested
reader to the note for the indications.
What, however, the idea of the Egyptian initiate was concerning this attainment,
and how difficult it is to treat of such lofty themes without the greatest self-contradictions,
we may learn from the following Hymn:
“ Holy art Thou, 0 God, the Universals' Father.
“ Holy art Thou, 0 God, Whose Will perfects itself by means of its own powers.
“ Holy art Thou, 0 God, Who willest to be known and art known by Thine own.
“ Holy art Thou, Who didst by Word make to consist all things that are.
“ Holy art Thou, of Whom All-nature hath been made an Image.
“ Holy art Thou, Whose Form Nature hath never made.
“ Holy art Thou, more powerful than all Power.
“ Holy art Thou, transcending all Pre-eminence.
“ Holy art Thou, Thou better than all Praise.
“Accept my reason's offerings pure, from soul and heart for aye stretched up
to Thee, 0 Thou unutterable, unspeakable, Whose Name naught but the Silence can express!”
[Corpus
Hermeticum, i. 31; op. cit., ii. 19, 30, for notes and commentaries ]
The inability of human words to express That which must ever transcend expression
(for even the Universe itself, or even an infinite number of Universes is incapable
of expressing It), and the inability of the human mind to comprehend the Divine
Mind, are also admirably set forth in the following Hymn:
“ Who, then, may sing Thee praise of Thee, or praise to Thee ?
“ Whither, again, am I to turn my eyes to sing Thy praise? Above,
below, within, without ?
“There is no way, no place is there about Thee, nor any other thing of things
that are.
“All are in Thee, all are from Thee, 0 Thou Who givest all and takest naught,
for Thou hast all and naught is there Thou hast not.
“ And when, 0 Father, shall I hymn Thee? For none can seize Thy hour or time.
“ For what, again, shall I sing hymn? For things that Thou hast made,
or things Thou hast not ? For things Thou hast made manifest, or things Thou hast
concealed
?
“ How, further, shall I hymn Thee ? As being of myself? As having something
of mine own ? As being other ?
“ For that Thou art whatever I may be; Thou art whatever I may do; Thou art
whatever I may speak.
“ For Thou art all, and there is nothing else which Thou art not.”
[Corpus
Hermeticum, v. (vi.), 10, 11; op. cit.,ii. 105; Hymns of Hermes, 44, 45]
In all the great traditions of the Wisdom-Religion, in Egypt and Phoenicia, in
Babylon and China, in India and Greece, the World-Soul is Intelligence, symbolized
indifferently in personifications which are sexless, or male-female (androgyne),
or, again, male or female, according to the mode of its operation. The Universal
Mind of Pythagoras is a name of Deity universally recognized in antiquity. Athena
is Wisdom, and Bacchus the Divine Mind, for the philosopher and initiate. Thus
we have no difficulty in understanding why Poemandres (lit., Man-shepherd) is Great
Mind, Mind of all Masterhood.
Less easy is it to understand why there are seven spheres in the Harmony, except
by analogy with sound and colour, and the septenary scheme of the chemical elements
according to the periodic law. But whether we understand or not the mystery of
the “number
of manifestation”, we must all become
musicians and learn to sing sweetly on Apollo's heptachord before we “can
hear the Powers who are above the Eighth singing their songs of praise in language
of their own”.
This language is no speech of the “tongue of flesh”, for there are celestial
languages, tongues of gods, of angels and archangels, and daimones. There are certain “sweet
voices”, and voices from heaven, even as the Rabbis of Israel called the word
of prophecy the Bath-kol (lit., Daughter of the Voice or Word) the Heavenly Voice;
or as the Acts of John tell us in John's Vision of the Cross:
“And I saw the Lord Himself above the Cross, not having any shape but only
a Voice; and a Voice not such as was familiar to us, but a sweet and kind Voice,
and one
truly of God.” [See Fragments of a Faith Forgotten (2nd
ed.), p. 435. ]
We must learn to play on the seven-stringed Lute of the radiant Sun-God, and modulate
the harmonies of our own septenary nature, for:
Seven sounding letters sing the praise of Me,
The immortal God, the almighty Deity;
Father of all, that cannot wearied be.
I am
the eternal Viol of all things,
Whereby the melody so sweetly rings
Of heavenly music.
[ Oliver, The Pythagorean
Triangle, page 175]
Many are the mysteries involved in this idea, not the least of which is the mystery
of the human body, the miniature cosmos. There are, it is said, seven “strings” in
the physical body, one “chord” pinned out, so to say, in seven different
directions, by seven chakras (wheels or centres), as Indian psycho-physiology
calls them.
The practical mystic must find the chord, find the chakras, find the directions
in space, and “name” them. From one point of view we may say that it
is in the solar plexus that the chord is involved or rolled up; this is the centre
in the body whence the personal chord passes forth to the mother-side of things,
and makes the man to become impersonal. I am here-speaking of the mystic and not
of the psychic. The triplicity of substance (guna in Sanskrit means a “thread”) — the
modes that play through the one element or substance — binds us all in a
mystic matter to our cosmic mother; this chord is attached to our buddhic swaddling
clothes,
so to say, and we hang like an atom in space.
We are cosmically like children in a prenatal stage; we cannot use our cosmic mouth
as yet and utter “words of power” or sing “sweet songs”.
As the child, the Christ-child, grows, the chord becomes the seven strings of the
vina throughout the body, and these strings must be played upon harmoniously.
The strings are never out of tune; it is we who have to learn to play tunefully
and harmoniously upon them. And then at last the three
master chakras of the body will become attached to the three spiritual modes, the
three modes of activity of power, instead of being attached, as at present, to
our buddhic “swaddling clothes”. Then at length will man become Man
and stand upright, and free himself, and utter wisdom and power.
Passing next to schools of Gnosticism cognate with the Trismegistic tradition,
let us take a thought or two that comes from the minds of the great masters of
the Christianized Gnosis.
Epiphanius professes to describe the ceremony whereby the Heracleonitae prepared
a dying brother for the next world. The words of power wherewith the soul might
break the seals and burst open the gates of the Invisible in its passage to rest,
are given as follows:
“ I, the Son from the Father, the Father Pre-existing, but the Son in present
existence, came to behold all things, things both other than my own and of my own,
yet things
not altogether other than my own, but of Achamoth, who is female, and made them
for herself. But I derive my race from the Pre-existing, and I am going back unto my own whence I have come.” [Haer., xxxvi.
3. Cf. also Irenaeus, Adv. Haer., I. xxi. 5]
This is what the Hindus call a mantra, a formula of power, to keep the
mind in tune and establish it upon the higher basis of its spiritual being. It
is of special
interest as giving us the spirit of the as yet almost untranslatable formulae of
the Book of the Coming-forth unto Day, commonly called the Book of
the Dead.
It gives the reason of the descent, the coming-forth to know; the things of himself
are the spiritual things-that-are; the things of Achamoth (a Hebrew name for Wisdom)
are the things of matter, those things which Wisdom in her substance-nature brings
forth of herself, without her Lord, the Mind; they are other than His, and yet
not other, for she is His spouse.
Such a self-realized man, such a Man, is a Race and not an individual.
There were many such mystic formulae containing hidden truths which true lovers
of theosophy will instantly recognize; such as, for instance, the garnering of
the harvest of life-experiences, by the greater mind, quoted by Epiphanius from
the lost Gospel of Philip, which runs as follows:
“I recognized myself, and gathered myself together from all sides; I sowed
no children for the Ruler, but I tore up his roots, and gathered together my limbs
which were
scattered abroad; I know thee who thou art, for I am from the realms above.” [See
Fragments of a Faith Forgotten (2nd ed.), p. 600. ]
This is the apology or defence of the soul of the truly initiate as it passes through
the realms of the Invisible, each of which is in charge of a ruler, the minister
of the Ruler Death. As the Logos gathers together His children (the light-sparks,
or logoi, or angels, or divine minds, of men), the Atoms of the Limbs of His Body,
and takes them Home into His Bosom, so does the greater mind of a man collect
its limbs in its turn and become Osirified.
“I recognized myself”, or “I have known myself”; having lived many
lives raying-forth, I have now become aware of myself, of my Self, and developed
true Self-consciousness. The time has now come for returning again. I collect or
gather together all my rayings-forth, collect myself from every atom of matter.
For before the real withdrawing-time comes, it is said, the man has to ray forth
into every atom by the power of great love and great sympathy; he must go everywhere
before he can become cosmic.
And so we may think of such an one as saying: I have given up sending forth my
spiritual potencies or rays into external things; I have gathered myself unto myself,
back again from atomic diversity into my true Self. I now become conscious of Thee,
the World-Soul, for I am at-one with the One Above.
But let us take a passing glance at a few of these great Gnostic “heresies”
In the tradition of “Simon”, the Soul of the World was symbolized as
Fire, and spoken of as “He who stands, has stood, and will stand”, as
we learn from his Great Announcement.
Maenander, after him, and Satornilus, the disciple of Maenander, named It the Unknown
Father.
As we pass down the corridors of history we find Basilides, one of the most famous
masters of the Gnosis, re-naming this Un-nameable of many names, and calling It
by the mysterious appellation Abraxas, perhaps a transliteration from some mystery-tongue.
This was the Unborn Father, “He who is not”.
This he did for the comprehension of the “many”; for the “few” he
had a further teaching:
“There was when Naught was; nay, even that ' Naught' was not aught of things
that are.
But nakedly, conjecture and mental quibbling apart, there was absolutely not even
the One. And when I use the word 'was', I do not mean to say that It was;
but merely to give some suggestion of what I wish to indicate, I use the expression
'There
was absolutely Naught' For that 'Naught' is not simply the so-called Ineffable;
it is beyond that. For that which is really Ineffable is not named Ineffable,
but is superior to every name that is named.”
Carpocrates, who follows next in date, like Satornilus, speaks of the Unknown Father,
the Ingenerable. [Hippol., Philos., viii. 4. ]
Finally, the World-Soul or World-Mind of the Valentinian Gnosis was called Bythos,
the Depth, from which came all the Aeons or Spiritual Eternities. This was not
called the Father until the primal Syzygy or Double,.Sige (Silence), emanated in
the All-Unity. This was perhaps in some way the Noon of the Egyptians, of whom
it is said:
“Thou art the First-born of the Gods; Thou from Whom I came forth.” And
again: “Thou art the One creating Himself”, as we read in the Book of
the Dead [For a work of introduction to the study of Christian Gnosticism,
the reader may be referred to my Fragments of a Faith Forgotten]
Among prayers to the Supreme Principle are specially to be remarked the mystic
invocations in the Coptic Gnostic MSS., brought back from Upper Egypt, and preserved
in the Bodleian Library, Oxford, and in the British Museum. These are largely Christian
overworkings superimposed on a basis of Egyptian Gnosticism. In the concluding
section appended to the Pistis Sophia document headed “Extract from
the Books of the Saviour”, the Saviour, the First Mystery, thus addresses
the Hidden Father in the mystic celebration of an initiatory rite of which a dim
memory
remains
in the Eucharist of the Churches. The Prayer is in the mystery-language, untranslatable
by the “profane”, and runs as follows:
“Hear Me, My Father, Father of all Fatherhood, Boundless Light:
[Pistis
Sophia (Schwartze), p. 357; see my translation, p. 358, and Carl Schmidt's (Koptisch-gnostische
Schriften), i. 232. ]
Even the casual reader will at once perceive the permutations of the three mother-voices
out of the seven, and the reader of modern theosophical literature will recall
the three, five and seven - vowelled mystery - names of the “Stanzas of Dzyan” in The
Secret Doctrine. Whether some practical mystic who is a scholar as
well, following in
the steps of Leemans, Wessely, Dieterich and Kenyon, will ever be able to recover
the key to this and, similar enigmas with which the Coptic Gnostic works and the
Greek magical and theurgical papyri are studded, who shall say ? From a note of
a scribe, however, written at the end of Book I. of the Pistis Sophia document,
we learn:
“This is the Name of the Deathless One: AAA° 000; and this is the Name of the
Voice for the sake of Whom the Perfect Man has become active: III.” [Pistis
Sophia: Schwartze, page 125; Mead, page 123; Schmidt, i 81 ]
The thrice-holy Alpha and Omega is the Name of the Endless and Deathless One, for
He is both End and Beginning simultaneously; while Iota is the Creative Potency.
The Deathless One is the Father of the Pleroma, or Fullness. [Cf. E.
Amélineau, Notice sur le Papyrus gnostique Bruce, page 113 ]
Moreover, in the same document, on the page following the mystery-invocation we
have quoted above, we read:
“And Jesus cried aloud, turning to the four corners of the world, together
with His Disciples,
all clad in linen garments, and said: ïaô°ïaô°ïaô.
“This is its interpretation: Iôta, because the All hath gone
forth; alpha,
because it will turn itself back again; omega, because the consummation
of all consummations will take place.”
No Kabalistic method for obtaining a numerical solution I have yet applied has
produced any satisfactory result, except that the sum of the digits of the seven-vowelled
name is seven, and the sum of the whole invocation is likewise seven. The work
has all to be done; and though no one has yet solved the method of this deeply-concealed
mysticism, we should bear in mind that no scholar has even attempted a solution
other than the hopeless guesses of an inadequate philology, and a speculation by
Harnack that we have here fragments of the “speaking with tongues”. (glossalaly).
Let us next take the Gnostic teaching of Paul in his Letter to the Colossians (i
12-19):
“Giving thanks to the Father who fits us for a share in the Inheritance of
the Holy [Or the Saints. ] in the Light; who preserved
us from the Power of the Darkness, and translated us into the Kingship of the Son
of His Love, in Whom we
have our Redemption,[The Textus Receptus adds “through his
blood”, but
this is not in the best texts] the Remission of Sins; Who is Image
of God the Invisible, — the
First-born of every creation.![ Or
foundation. ]
“For in Him are founded all things, in the Heavens and on Earth, visible and
invisible, whether Thrones or Lordships, whether Beginnings [Archai,
or Rulerships, a hierarchy of Aeons; the same term used in the opening words of
the
Fourth Gospel: “In
the Beginning was the Word” ] or Powers. All things
were founded
through Him and for Him. And He is before all, and in Him all things consist.
“And He Himself is the Head of the Body of the Assembly;[Ekklesia, one
of the Aeons] He
Who is the Beginning, [Arche, The Primeval Aeon] the
First-born from the Dead; [The uninitiated] that
He might be in all Himself supreme. For it
seemed good that all the Fullness [Pleroma, the totality of the
Aeons, the synthesis of their hierarchies. Cf. Epiphanius (Hoer., I.
iii. 4), who remarks on the Valentinians quoting this text. ] should
dwell in Him.”
The spirit and terminology of the whole passage is entirely Gnostic, and can only
be understood by a student of Gnosticism. The essential identity of every Soul
with the Over-Soul has been, is, and will be, a fundamental doctrine of the Gnosis.
The glorified Master, the Christ, is the Man who, perfected by the sufferings and
consequent experiences of many births, finally becomes at-one with the Father,
the “World-Soul,
from Whom he came forth, and at last arises from the Dead and returns to Life and
Light or full Self-consciousness.
He, indeed, is the First-born, the perfected, Self-conscious Mind, or Man, containing
in himself the whole Divine Creation or Pleroma; for he is one with the hierarchies
of Spiritual Beings who gave him birth, and instead of being the microcosm, the
image of the Image as when among the Dead, has become the Macrocosm or the true
Image of the World-Mind.
Through the power of this Spiritual Union, or Sacred Marriage, do we win Redemption
from the bonds of self-will and thus attain the Remission of Sins, which, according
to the wise among the Gnostics, was in the hand of the First and Last Mystery alone,
our Highest Self, who is at the same time our Judge and Saviour, sending forth
the Sons of His Love, all Rays of His Great Compassion, into the Darkness of Matter,
that Matter may become self-conscious and so perfected. In plainer words, these
Rays are each the higher self in every child of the Great Man, proceeding from
their Divine Source (Maha-buddhi or Great Buddhi), the Spouse of Deity, that Ocean of Love and Compassion which is the Veil of the Innominable and Incognizable
Self (Paramatman).
Or let us regard these pregnant words of Paul from the standpoint of the man who
is winning towards Perfection and has almost achieved.
“Light” may then be said to be the state when such a man is not raying-forth;
it is the opposite of “Darkness”, which in this connection may be said
to express the state when the man is throwing-forth into matter his own light,
his own “attention”. This is the state “as in a glass darkly” — the
looking-glass state, when we see ourselves in any form and think it is our existence.
“Light”, however, may be a state of supreme consciousness, or it may be
a state in which a man is not self-conscious. Man has to be able to get outside
a thing to know it and understand it; he has to have been outside — forth
from the state of Light, before he becomes self-conscious in the Light.
The “Inheritance” may be said to be that which descends from Father to
Son, by law, or something fixed; it is a cosmic law.
Mystically “fits us” may be thought of as clothing or outfitting us;
and the share as one of activity, of life, or energy.
We are then “translated” into the result of His Love; but this does
not mean, I believe, that such a man is taken from where he is and goes on to infinitude,
but that he begins to do both; he begins to take
an active share in this law or inheritance of completeness or perfection, as soon
as ever he can translate himself into the Love of his own Father, his Highest Self.
In such a one who is becoming perfect, the “ Head” might signify the
idea of truly “Personal” [That is, pertaining to the
Person ] consciousness and control;
the “Body” substance; and the “Assembly” the Aeon where everything
separate is assembled together. It is where everything parted has assembly together;
within the very
substance of it the true consciousness of the “Person” begins to sprout.
This true “Personal” contact may be said to be not with the “Assembly”, but
within the “Body” of the “Assembly”; this “Body” being
the one element or quintessence.
The “First-born from the Dead” would thus in this connection denote the
first sprouting of the true “Personal” or higher consciousness within
the one-element side of what had hitherto been dead matter.
It must not, however, be supposed that such ideas were foreign to the greater
minds of Greece and Rome. As has already been said, all that can be attempted
in this study is to select a few passages here and there. Pythagoras and Plato,
and the Neoplatonic and Neopythagorean writers, can supply us with innumerable
quotations; but as already much has been
given from their works in other theosophical studies, we may here show that there
are other less known philosophers in this connection who can yield us evidence.
For instance, Xenophanes, the principal leader of the Eleatic sect, [Or
school, or “heresy”; e.g., αιρεσσζ Ελληνικη, “a
study of Greek literature” (Polyb., xl. 6, 3)] describes
God as incomprehensible.
“ Incorporeal in substance, and figure globular; [That is,
perfect ] and
in no respect similar to man. That He is all sight and hearing, but does not breathe.
That He
is all things; Mind and Wisdom; not generate but eternal, impassible and immutable. ” [Oliver,
The Pythagorean Triangle, page 49 ]
Lucian also makes Cato say:
“God makes Himself known to all the World; He fills up the whole Circle of
the Universe, but makes His particular Abode in the Centre, which is the Soul of
the
Just.” [ Ibid., 51 ]
Nor were these philosophical concepts evolved by “civilization”, for
we find the same ideas again and again reiterated in the oldest “Orphic Fragments”, which
must be given an original antiquity at least contemporaneous with the Trojan War
period. Let us here attempt a translation of one of the Hymns based on this Orphic
tradition.
“Zeus is the First. Zeus that rules the thunder is the Last. Zeus is the Beginning
[lit., Head]. Zeus the Middle. From Zeus were all things made.
“Zeus is Male. Zeus, the imperishable, is Maid.
“Zeus is the Foundation of the Earth and starry Heaven. Zeus is the Breath
[Air] of all. Zeus the Whirl of unwearied Fire. Zeus is the Root of the Sea [Water].
Zeus is Sun and Moon. Zeus is King. Zeus- Himself the Supreme Parent of all.
“There is but One Power, One Daimon, One Great Chief of all; One royal Frame
in which all things revolve. Fire, and Water, and Earth, and Aether, Night and
Day, and Metis (Wisdom) the First Parent, and All-pleasing Eros (Love). For all these
are in the Great Body of Zeus.
“ Wouldst thou see his Head and fair Faces ? The Radiant Heaven, round which
his Golden Locks of Gleaming Stars wave in the Space Above in all their Beauty. On
either Side two Golden Taurine Horns, the Rising and the Setting of the Gods, the
Paths of the Celestials.
His Eyes the Sun and the opposing Moon; His Mind that never lies, the imperishable
kingly Aether.”
[From the text of Cory, as found in Aristotle,
De Mund, Eusebius, Proep. Evan., III.; and Proclus, Tim ]
Let us next turn to the lore of our Scandinavian forefathers, to the prose Edda,
which repeats a still more hoary tradition lost in the night of time. Thus it speaks
of the World-Soul, of the Supreme Deity and the Primordial State of the Universe:
“ Gangler thus began his discourse: ' Who is the first or oldest of the Gods?'
“ ' In our language,' replied Har, ' He is called Alfadir [All-Father, or the
Father of All; but in the old Asgard He had twelve names.'
“ ' Where is this God ?' said Gangler. ' What is His power ? and what hath He
done to display His glory?'
“ ' He liveth,' replied Har, ' from all ages, He governeth all realms, and swayeth
all things great and small.'
“ ' He hath formed,' added Jafnhar, ' Heaven and Earth, and Air, and all things
thereto belonging.'
“ ' And what is more,' continued Thridi, ' He hath made man, and given him a
soul which shall live and never perish, though the body
shall have moldered away or have been burned to ashes.'
.........................................
“ ' But with what did He begin, or what was the beginning of things ?' demanded
Gangler.
“ 'Hear,' replied Har,' what is said in the Voluspa, :[The
Volu- or Volo-spa, meaning “The Song of the Prophetess”, is a kind of
sibylline
song containing the whole system of Scandinavian mythology. ]
'Twas time's first dawn,
When naught yet was,
Nor sand nor sea,
Nor cooling wave;
Earth was not there,
Nor heaven above.
Naught save a void
And yawning Gulf.”
[From I. A. Blackwell's translation, appended to Bishop Percy's
translation
of M. Mallet's Northern Antiquities, Bohn's edition, pp. 400, 401. ]
And now we have almost done with our serried ranks of witnesses; multitudes have
not been called into court, but are waiting if need be to convince us that man
is of a divine nature and not a congeries of molecules. Let us, therefore, conclude
our case by citing from mystical Mohammedan Sufiism, which will tell us why Allah
is supreme in the hearts of so many millions of our fellow-men.
The passionate longing for union with the World-Soul, with the Source of our Being,
is magnificently portrayed by the mystical Persian poets. Thus Jami, in his Yusuf
u Zuleykha, sings:
Dismiss every vain fancy, and abandon every doubt;
Blend into One every spirit,
and form and place;
See One — know One — speak of One —
Desire One — chant
of One — and seek One.
[Religious Systems of the World, Article “Sikhism”,
page 306. ]
And again:
In solitude where Being signless dwelt
And all the universe still dormant lay,
Concealed in selflessness, One Being was,
Exempt from ' I'- or ' Thou '-ness, and apart
From all duality; Beauty Supreme,
Unmanifest, except unto Itself
By Its own light, yet fraught with power to charm
The souls of all; concealed in the Unseen,
An Essence pure, unstained by aught of ill
[Ibid., page 328]
Perhaps some may be surprised that I have omitted from the numerous citations already
adduced any reference to Buddhism. I have done so, not because the idea of the
World-Soul is absent from that system, but because, for the most part, it is difficult
to find therein anything in the nature of prayers or adoration to a Supreme Principle.
The protest of Gautama against the externalization of the Divine was so strong,
that his followers, as it seems to me, have in course of time leaned to extremes,
and preferred to express their aspirations rather in terms of denial of material
qualities than in positive terms of definition of spiritual
attributes. But what after all is Nirvana but a synonym of at-onement with the
World-Soul state in one of its degrees? [Cf The
Voice of the Silence (1st edition page 49): “Thou shall not separate
thy being from BEING and the rest, but merge the Ocean in the drop, the
drop within the Ocean.”] And this is indicated by the more
transcendent term Parinirvana, which provides for infinite transcendence in the
state.
The word nir-vana means literally “blown out”, “extinguished”,
as of a fire; but it also means “tamed”, as, for instance, a-nirvana,
used of an elephant not tamed, or one just caught or wild. There is no doubt whatever
that the term describes a state in which the lower nature is entirely tamed, though
it is to be regretted that a more positive teaching does not obtain in the so-called
Southern Church of Buddhism. Its greatest metaphysicians, however, declare that
the state of Nirvana is of such a nature that no words can even hint at its reality,
much less describe it, and that it is not wise to inculcate material ideas, however
lofty, in the minds of the people. Therefore it is that in popular Buddhism we
are met with such apparently self-contradictory statements as:
“They who, by steadfast mind, have become exempt from evil desire, and well-trained
in the teachings of Gautama; they, having obtained the fruit of the Fourth Path,
and immersed themselves in that Ambrosia, have received without price, and are
in the enjoyment of Nirvana. Their old Karma is exhausted, no new Karma is being
produced; their hearts are free from the longing after future life; the cause
of their existence being destroyed, and no new yearnings springing up within them,
they, the wise, are extinguished like this lamp.” [Ratana
Sutta, 7, 14. That is to say, mystically, we exist as a flame at night; when the
sun shines we may just as well be blown out; it makes
no difference.
You
are not any use even to yourself, for you can see by means of the sun]
One naturally asks: If they are extinguished, how can they enjoy Nirvana ? But
such contradictions are the lot of all popular presentations of the true mysteries
of religion; in fact, it seems to be in the nature of things that Truth can only
be stated in a paradox. Nothing but a study of esotericism will reconcile the exoteric
systems with each other and with themselves. Nor will anything else persuade an
orthodox Buddhist that there is salvation without the Pitaka of Gautama, or a Brahman
without the Vedas, or a Christian without the Bible. How different is the spirit
that animates some among the mystics, who consider it a sin, not only to say, but
even to think, that their outer religion is superior
to that of any other man !
Among all this over-cautious negation, therefore, I would suggest that the Nirvanic
state contacts the “planes” of consciousness of the World-Soul proper.
Of course this is not orthodox Buddhism, either of the Northern or Southern Church,
as known to us; but it enables us to reconcile Buddhism with the other traditions,
and also to see how the mystic interpretation is the connecting link between all
of them, and completes their insufficiencies.
The “great heresy” of the “pilgrim soul”, we
are told, is the feeling of “separateness”. With men, divided sense,
and especially the “brain-mind”, is
that which keeps us from ourselves, for it produces the illusion of an external universe,
whereas it is the “heart” that binds us to our fellows, and
that alone can make us one with all men and with all nature.
Though I do not wish to fall into the error of transferring our present conditions
to that of the World-Soul, and thus become guilty of materializing and anthropomorphizing
that which transcends our highest consciousness as men, still I think that the
suggestion of an analogy may not be harmful. As in man the “head” externalizes
and separates, and the “heart” binds
and looks within, so, I would imagine, there may be some parallel here with what
we may term an external
state of the World-Soul, and an internal consciousness.
Thus we find a “head-doctrine” and a “heart-doctrine” [I
would suggest to students of the mystical treatise called “The Two Paths” one
of the three “Fragments from the Book of the Golden Precepts”, in the
little book known as The Voice of the Silence, that the “eye-doctrine” may
also be regarded as the higher mental view, when one must be above and beyond the
object in order to be able to view it without prejudice, and the “heart-doctrine” be
taken for the method whereby, so to speak, one enters the object and becomes it
in order to understand its hidden secrets ] in
every religion. “Nirvana” can be reached by two Paths. By one an inner
external state of consciousness of sublime bliss can be arrived at, by the other
a union with “all that lives and breathes”. This “external” state
is doubtless deeply internal and highly subjective to our present senses; but it
differs from that full reality of the “heart” that beats in compassion
with all “hearts”, just as the gratification of the senses and intellect
differs from the calm of a noble soul conscious of striving for truth and purity
in the midst of the most unfavourable surroundings.
Nor is the intuition of the “heart-doctrine” absent from any of the
best religionists of today. The most advanced thinkers of Christendom reject the
idea
of an eternal joy in Heaven, spent in vain adoration and inactive bliss. With true
intuition they conceive that the joy of Heaven would be incomplete
so long as others suffer. The grim Calvinism of a Tertullian who counted it one
of the joys of his Heaven to look down upon the tortures of the damned in Hell,
finds approbation only among the very ignorant. The larger minds of the Church
will have none of it, just as some Buddhists count the Pratyeka Buddha, he who
obtains the Nirvana of the “eye”, a symbol of spiritual selfishness.
For like as the “spooks” in a séance-room rejoice to
masquerade as great characters, and call themselves Homer, and Dante, and Jesus,
so do many love
to call themselves Christians and Buddhists, whereas they have as little claim
to the title as have the irresponsible “spooks” to greatness.
To me, then, the attainment of Nirvana, or the “Peace of God”, or Moksha
(Liberation), or by whatever name you choose to call it, is the attainment of a
degree of consciousness of the World-Soul. For though I have in this connection
spoken of Heaven in making a comparison, Heaven is rather to be connoted with Svarga
or Dve-chan (Sukavati), or whatever name is given to the state of bliss between
two earth-lives. But this is not becoming the World -Soul, or even a Great
Soul, any more than the possession of a human body constitutes an entity a man.
To become the World-Soul, the Nirvana of the “eye” must be renounced,
just as the world of external sensation must be renounced, to become one with the
Higher Self, who commands:
“Leave all that thou hast, and follow Me”, in that “ye
brought nothing into the world, neither shall ye take anything out”.
Nirvana, in this sense, must be renounced; for until every Soul of man has attained
Nirvana, the World-Soul is not as He is; [Cf. “For so long
as thou callest not thyself Mine, I am not what I AM”. See The Acts of
John,
in Fragments of a Faith Forgotten (2nd ed.), page 437] and
he who would be one with Him must take up the burden of a like responsibility.
Just
as
the adept purifies the atoms
of his body from the taint of passion in order to reach the Knowledge of the Self
or Gnosis, so must the Nirmanakaya aid in purifying the souls of men, whose purification
will enable the World-Soul to be in, perchance, a more glorious state of activity.
For though we make these distinctions in order to give some faint idea of the Mystery,
still all is the Self sacrificing Itself to Itself, and selfishness and selflessness
are words that lose their meanings in an intuition that escapes all words.
But to return to popular Buddhism. Though there is little evidence of any cult
of a Supreme Principle, in the ordinary sense of the word, in the Southern Church,
in the Northern Church it is different. The cult of one or other of the Supreme
Buddhas is extensively practised; and we find prayers addressed to Manjushri, the
personification of Wisdom, and to Avalokiteshvara, the “merciful Protector
and Preserver of the world and of men”, who are invoked and prayed to as,
for example, by Fa Hian,[Buddhism, by T. W. Rhys Davids,
page 203] just
as Shiva or Vishnu is worshipped by orthodox Hindus.
How the inner interpretation throws light on the outer forms, many know from a
study of modern theosophical literature. The World-Soul, Adi-Buddha, who emanates
the five or seven Dhyani-Buddhas, shows the identity of conception with the other
great traditions.
Perhaps it may have caused surprise that the Upanishads have not been cited; but
that has not been for lack of passages, for the single object of these mystical
scriptures is to inculcate the doctrine of the essential identity of man with God.
This, indeed, is the key-note of the Aryan religion, and every Upanishad persistently
reiterates it. As “H. P. B.”, but for whom these
studies would not have originally been undertaken, says in that great store-house
of instruction and information, The Secret Doctrine (i. 351):
“Not till the Unit is merged in the All, whether on this or any
other plane, and Subject and Object alike vanish in the absolute negation of
the Nirvanic State
(negation, only from our plane), not until then is scaled that Peak of Omniscience — the
Knowledge of things-in-themselves; and the Solution of the yet more awful Riddle
approached, before which even the highest Dhyan Chohan must bow in silence and
ignorance — the unspeakable Mystery of That which is called by the Vedantins,
Parabrahman.”
Of course this may be denied by the theist; but let us remember that definition,
even of the most metaphysical character, will land the definer in the most preposterous
contradictions.
The reader may also object: What does Madame Blavatsky know of the highest Dhyan
Chohan (Spiritual Being) ?
To which, if I may venture to say so, her reply would be, as it has been to many
another question: “Thus have I heard”.
In other words, the teaching is that of those from whom “ H. P. B.” had
received instruction,
or help in her writings, and it agrees with the general traditions of such things.
The explanations contained in The Secret Doctrine were never meant to rest on mere
assertion; and the statement above quoted finds its support in all the great world-religions,
as may be amply seen even from the few quotations adduced in this study.
I have also not given any selections from the heterogeneous books of the collection
called the Old Testament or Covenant, for they must be already familiar to most
of my readers, but have preferred citations from the Kabalah. Perhaps some may
be surprised that I have also refrained from giving the prayer of Christendom from
the New Testament, known as the “ Lord's Prayer”. This, however, was
not a Christian prayer originally, but a Jewish one, and even James, the “Brother
of the Lord”, gives a teaching directly opposed to one of its principal clauses.
This prayer is found almost verbatim in the Jewish Kadish, and runs as
follows:
“Our Father, which art in Heaven, be gracious to us, 0 Lord our God; hallowed
be Thy Name; and let the remembrance of Thee be glorified in Heaven above, and upon
Earth here below.
“Let thy Kingship reign over us, now and for ever.
“Thy holy men of old said: ' Kemit and forgive unto all men whatsoever they
have done against me'.
“And lead us not into temptation, but deliver us from the evil thing.
“For Thine is the Kingdom, and Thou shalt reign in Glory, for ever and for
ever more.”
[Gerald Massey, The Natural Genesis, ii. 469.
Version from A Critical Examination of the Gospel History, page 109.
Cf. Basnage, Histoire des Juifs,
page 374. ]
Moreover, if “James” is any authority, we find ourselves placed on the
horns of a theological dilemma, for he says:
“ Let no one, when he is tempted, say ' I am tempted of the Deity': for the
Deity cannot be tempted of evil, neither tempteth he any man.” [Jas.
i 13. The words used for tempted, etc., are all from the verb πειραξομαι,
and are identical with the word used in the prayer as found in the texts of Matthews
(vi.13) and Luke
(xi.4), viz., πειρασμος ]
This teaching is more in harmony with the direction:
“Enter into thy closet, and when thou hast shut thy door pray to thy Father
in secret” [Matt.
vi. 6,τω πατρι σου τω εν τωκρυπτω ] This
does not mean that being in a physical closet the prayer is thus “in
secret”, but that this prayer, or contemplation, is to be made to, or on,
the “Father in secret”, within the “chamber of the heart”, as
the Greek text proves beyond any question.[Cf.
Thrice-greatest Hermes, Volume 1, page 209; and Fragments (2nd
ed.), page. 70 ]
In closing, let me again say I think that both the believers in a Personal God
and those who refuse to give any attribute to Deity may find some common ground
of agreement in the concepts of the World-Soul which have been set forth above.
Of course, it is only to the truly broad-minded that any appeal is made. In our
days unorthodoxy, in its traditional sense, is no longer a term of reproach;
reproach is now securely saddled on the back of orthodoxy. And for this desirable
state of affairs we owe many thanks to fearless freedom of thought, to the unwinking
scrutiny of scientific observation, and the logic of scientific methods.
But the pendulum begins to swing to the extreme, and it is time to guard against
freedom developing into license, and the newly-fashioned idols of “orthodox” science
being substituted for the crumbling idols of “orthodox” religion.
Religious thinkers are beginning to broaden in every direction, and though Churchmen
still hold persistently to the term Personal God, they will, under pressure, so
sublimate the concept that it is easy to perceive that the words have no longer for them, their traditional meaning, and that for some reason best
known to themselves, or for some undefined fear, or blind conservative instinct,
they prefer to cling to names instead of to Names or Powers.
The theist contends that men must have something to lean on, and that to take away
the Personality of Deity would be to destroy the hope of the Christian world. But
why so ? Is there not a Christ in every man to lean upon ? Nay, is not the Christ
the very Man himself, if he would but know Himself? What more is requisite ?
But the “orthodox” world has so long been reciting invocations to Jehovah
that they have forgotten the teachings of their Founder who spoke of the “Father
in secret” — no new teaching, as our quotations amply prove, but a repetition
of the old, old mystery.
But the more spiritually-minded Christians are ashamed of the crude recitals concerning
Jehovah, and do not care to have his exploits referred to. They try to explain
it by apologetically postulating a partial revelation to the Jews, preluding a
full revelation to themselves.
If, however, reference be made to the injustice of leaving other world-religions
out in the cold, it is usually met with freezing silence, and the subject is hastily
changed; or there will be talk of monotheism and polytheism, and the question be begged by assuming that Judaism,
in its orthodox tradition, is the highest expression of monotheism, whereas its
spirit is rather that of monolatry or enolatry, if we care to amuse ourselves with
word-coining.
But, for my part, I find the reconciliation of pantheism and monotheism, of God
beyond Being, and God the Logos, in the great saying “All and One”, which
was first handed on to Greece by Heracleitus, and constituted the most sacred formula
of the Trismegistic Gnosis descended from the Wisdom of Egypt. This master-idea
has been called panentheism; but by whatever name we call it, it is sublime, and
to me seems inevitable.
There may be some who, after reading these studies, will accuse the writer of unfriendly
feelings towards the Faith of the Western world, and spread the rumour that theosophy
is anti-Christian. This it is not; but it does accomplish a metamorphosis. It takes
us up to such heights that the lesser conceptions of popular theology fall away
unregretted and almost unnoticed.
And this it accomplishes for all of any religion who come within its potent influence.
Theosophy purifies and rarefies the dogmas and superstitions in Brahmanism as well,
in Buddhism, in Taoism and Zoroastrianism, in Islam, and in Jewry. To the bigot
of any of these faiths it appears anti-Brahmanical, anti-Buddhistic, and so forth.
But every true theosophist
knows well the impossibility of being an enemy of any religion, seeing that he
has a surer faith in the realities of religion than even the blindest believer
in the separative creed of his fathers.
May the day soon dawn when the unchanging ideals, the vivifying ideas, and fruitful
concepts of that universal Theosophy or Wisdom who is the Mother of all religions,
shall come to light in the greater consciousness of Humanity, and all men, without
distinction of race, caste, creed, or sex, recognise a common possession in them,
and a common kinship with our Common Mother and God's Eternal Love.
As a man casting off worn-out
garments takes other new ones, so the lord of the body casting off worn
- out bodies enters other new ones.
BHAGAVAD GITA, ii. 22
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