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- AE in the Irish Theosophist - 1/53 -


Transcription by M.R.J.

AE In The Irish Theosophist --By "AE" (George William Russell)

Contents:

1--A Word Upon the Objects of the Theosophical Society 2--The Twilight Hour 3--The Mask of Apollo 4--The Secret of Power 5--The Priestess of the Woods 6--A Tragedy in the Temple 7--Jagrata, Svapna and Sushupti 8--Concentration 9--Verse by AE in "The Irish Theosophist" (39 verses) 10--The Element Language 11--At the Dawn of the Kali Yuga 12--The Meditation of Parvati 13--A Talk by the Euphrates 14--The Cave of Lilith 15--A Strange Awakening 16--The Midnight Blossom 17--The Story of a Star 18--How Theosophy Affects One's View of Life 19--Comfort 20--The Ascending Cycle 21--The Mystic Night's Entertainment 22--On the Spur of the Moment 23--The Legends of Ancient Eire 24--Review: Lyrics of Fitzpatrick 25--"Yes, And Hope" 26--Content 27--The Enchantment of Cuchullain 28--Shadow and Substance 29--On the Passing of W.Q. Judge 30--Self-Reliance 31--The Mountains 32--Works and Days 33--The Childhood of Apollo 34--The Awakening of the Fires 35--Our Secret Ties 36--Priest or Hero? 37--The Age of the Spirit 38--A Thought Along the Road 39--The Fountains of Youth

A Word Upon the Objects of the Theosophical Society

1st:--To form the nucleus of a Universal Brotherhood of Humanity, without distinction of race, creed, sex, caste or color.

2nd:---To promote the study of Aryan and other Eastern literatures, religions, philosophies and sciences, and demonstrate the importance of that study.

3rd:---To investigate unexplained laws of nature and the psychic powers latent in man.

Started a little under a quarter of a century ago, in an age grown cold with unbelief and deadened by inexplicable dogmas, the Theosophical Society has found adherents numerous enough to make it widely known, and enthusiastic enough to give it momentum and make it a living force. The proclamation of its triple objects-- brotherhood, wisdom and power, acted like a trumpet call, and many came forth to join it, emerging from other conflicts; and out of silence and retirement came many who had grown hopeless but who had still the old feeling at heart.

For the first object no explanation is necessary; but a word or two of comment upon the second and third may help to show how they do not weaken, by turning into other channels, the intellectual energies and will, which might serve to carry out the first. In these old philosophies of the East we find the stimulus to brotherly action which might not be needed in an ideal state, but which is a help to the many, who, born into the world with a coldness of heart as their heritage, still wish to do their duty. Now out duty alters according to our conception of nature, and in the East there has been put forward, by men whom we believe to be the wise and great of the earth, a noble philosophy, a science of life itself, and this, not as a hypothesis, but as truth which is certain, truth which has been verified by eyes which see deeper than ours, and proclaimed by the voices of those who have become the truth they speak of; for as Krishna teaches Arjuna in the Dayanishvari: "on this Path to whatever place one would go that place one's self becomes!" The last word of this wisdom is unity. Underneath all phenomena and surviving all changes, a great principle endures for ever. At the great white dawn of existence, from this principle stream spirit and primordial matter; as they flow away further from their divine source, they become broken up, the one life into countless lives, matter into countless forms, which enshrine these lives; spirit involves itself into matter and matter evolves, acted upon by this informing fire.

These lives wander on through many a cycle's ebb and flow, in separation and sorrow, with sometimes the joy of a momentary meeting. Only by the recognition of that unity, which spiritually is theirs, can they obtain freedom.

It is true in the experience of the race that devotion of any life to universal ends brings to that life a strange subtle richness and strength; by our mood we fasten ourselves into the Eternal; hence these historic utterances, declarations of permanence and a spiritual state of consciousness, which have been the foundation of all great religious movements. Christ says, "I and my Father are one." "Before Abraham was I am." Paul says, "In him we live and move and have our being."

In the sacred books of India it is the claim of many sages that they have recognised "the ancient constant and eternal which perishes not through the body be slain," and there are not wanting to-day men who speak of a similar expansion of their consciousness, out of the gross and material, into more tender, wise and beautiful states of thought and being. Tennyson, in a famous letter published some time ago, mentioned that he had at different times experienced such a mood; the idea of death was laughable; it was not thought, but a state; "the clearest of the clearest, the surest of the surest." It would be easy to do on multiplying instances.

Now in a nature where unity underlies all differences, where soul is bound to soul more than star to star; where if one falters or fails the order of all the rest is changed; the duty of any man who perceives this unity is clear, the call for brotherly action is imperative, selfishness cannot any longer wear the mask of wisdom, for isolation is folly and shuts us out from the eternal verities.

The third object of the society defined as "the study of the psychic powers latent in man" is pursued only by a portion of the members; those who wish to understand more clearly the working of certain laws of nature and who wish to give themselves up more completely to that life in which they live and move and have their being; and the outward expression of the occult life is also brotherhood.

--Nov. 15, 1892

The Hour of Twilight

For the future we intend that at this hour the Mystic shall be at home, less metaphysical and scientific than is his wont, but more really himself. It is customary at this hour, before the lamps are brought in, to give way a little and dream, letting all the tender fancies day suppresses rise up in out minds. Wherever it is spent, whether in the dusky room or walking home through the blue evening, all things grow strangely softened and united; the magic of the old world reappears. The commonplace streets take on something of the grandeur and solemnity of starlit avenues of Egyptian temples the public squares in the mingled glow and gloom grow beautiful as the Indian grove where Sakuntala wandered with her maidens; the children chase each other through the dusky shrubberies, as they flee past they look at us with long remembered glances: lulled by the silence, we forget a little while the hard edges of the material and remember that we are spirits.

Now is the hour for memory, the time to call in and make more securely our own all stray and beautiful ideas that visited us during the day, and which might otherwise be forgotten. We should draw them in from the region of things felt to the region of things understood; in a focus burning with beauty and pure with truth we should bind them, for from the thoughts thus gathered in something accrues to the consciousness; on the morrow a change impalpable but real has taken place in our being, we see beauty and truth through everything.

It is in like manner in Devachan, between the darkness of earth and the light of spiritual self-consciousness, that the Master in each of us draws in and absorbs the rarest and best of experiences, love, self-forgetfulness, aspiration, and out of these distils the subtle essence of wisdom, so that he who struggles in pain for his fellows, when he wakens again on earth is endowed with the tradition of that which we call self-sacrifice, but which is in reality the proclamation of our own universal nature. There are yet vaster correspondences, for so also we are told, when the seven worlds are withdrawn, the great calm Shepherd of the Ages draws his misty hordes together in the glimmering twilights of eternity, and as they are penned within the awful Fold, the rays long separate are bound into one, and life, and joy, and beauty disappear, to emerge again after rest unspeakable on the morning of a New Day.

Now if the aim of the mystic be to fuse into one all moods made


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