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- AE in the Irish Theosophist - 6/53 -


deep sleep. I have thought it necessary to supplement the brief statement made in the previous number by some further remarks upon concentration, for the term applied without reference to the Turya state is liable to be misunderstood and a false impression might arise that the spiritual is something to be sought for outside ourselves. The waking, dreaming and deep sleep states correspond to objective worlds, while Turya is subjective, including in itself all ideals. If this is so, we can never seek for the true beyond ourselves; the things we suppose we shall come sometime realize in spiritual consciousness must be present in it now, for to spirit all things are eternally present. Advance to this state is measured by the realization of moods: we are on the path when there surges up in the innermost recesses of our being the cry of the long imprisoned souls of men; we are then on our way to unity.

The Bhagavad-Gita which is a treatise on Raj Yoga, gives prominence to three aspects of concentration. Liberation is attained by means of action, by devotion, by spiritual discernment; these aspects correspond respectively to three qualities in man and nature, known as Tamas, Rajas and Satva. The Tamas is the gross, material or dark quality; Rajas is active and passional; the attributes of Satva are light, peace, happiness, wisdom. No one while in the body can escape from the action of the three qualities, for they are brought about by nature which is compounded of them. We have to recognize this, and to continue action, aspiration and thought, impersonally or with some universal motive, in the manner nature accomplishes these things. Not one of these methods can be laid aside or ignored, for the Spirit moveth within all, these are its works, and we have to learn to identify ourselves with the moving forces of nature.

Having always this idea of brotherhood or unity in mind, by action-- which we may interpret as service in some humanitarian movement-- we purify the Tamas.

By a pure motive, which is the Philosopher's Stone, a potent force in the alchemy of nature, we change the gross into the subtle, we initiate that evolution which shall finally make the vesture of the soul of the rare, long-sought-for, primordial substance. Devotion is the highest possibility for the Rajas; that quality which is ever attracted and seduced by the beautiful mayas of fame, wealth and power, should be directed to that which it really seeks for, the eternal universal life; the channels through which it must flow outwards are the souls of other men, it reaches the One Life through the many. Spiritual discernment should be the aim of the Satva, "there is not anything, whether animate or inanimate which is without me," says Krishna, and we should seek for the traces of THAT in all things, looking upon it as the cause of the alchemical changes in the Tamas, as that which widens the outflowing love of the Rajas. By a continued persistence of this subtle analytic faculty, we begin gradually to perceive that those things which we formerly thought were causes, are in reality not causes at all; that there is but one cause for everything, "The Atma by which this universe is pervaded. By reason of its proximity alone the body, the organs, Manas and Buddhi apply themselves to their proper objects as if applied (by some one else)." (The Crest Jewel of Wisdom). By uniting these three moods, action, devotion and spiritual discernment, into one mood, and keeping it continuously alight, we are accompanying the movements of spirit to some extent. This harmonious action of all the qualities of our nature, for universal purposes without personal motive, is in synchronous vibration with that higher state spoken of at the beginning of the paper; therefore we are at one with it. "When the wise man perceiveth that the only agents of action are these qualities, and comprehends that which is superior to the qualities of goodness, action and indifference--which are co-existent with the body, it is released from rebirth and death, old age and pain, and drinketh of the water of immortality."

--February 15, 1893

Verse by AE in the "Irish Theosophist"

Contents:

1--"While the yellow constellations...." (untitled) 2--Om 3--Krishna 4--Pain 5--Three Councelors 6--Dusk 7--Dawn 8--Desire 9--Deep Sleep 10--Day 11--To A Poet 12--The Place of Rest 13--Comfort 14--H.P.B. (In Memoriam.) 15--By the Margin of the Great Deep 16--The Secret 17--Dust 18--Magic 19--Immortality 20--The Man to the Angel 21--The Robing of the King 22--Brotherhood 23--In the Womb 24--In the Garden of God 25--The Breath of Light 26--The Free 27--The Magi 28--W.Q.J. (?) 29--From the Book of the Eagle 30--The Protest of Love 31--The King Initiate 32--The Dream of the Children 33--The Chiefs of the Air 34--The Palaces of the Sidhe 35--The Voice of the Wise 36--A Dawn Song 37--The Fountain of Shadowy Beauty 38--A New Earth 39--Duality

While the yellow constellations shine with pale and tender glory, In the lilac-scented stillness, let us listen to Earth's story. All the flow'rs like moths a-flutter glimmer rich with dusky hues, Everywhere around us seem to fall from nowhere the sweet dews. Through the drowsy lull, the murmur, stir of leaf and sleep hum We can feel a gay heart beating, hear a magic singing come. Ah, I think that as we linger lighting at Earth's olden fire Fitful gleams in clay that perish, little sparks that soon expire, So the mother brims her gladness from a life beyond her own, From whose darkness as a fountain up the fiery days are thrown Starry worlds which wheel in splendour, sunny systems, histories, Vast and nebulous traditions told in the eternities: And our list'ning mother whispers through her children all the story: Come, the yellow constellations shine with pale and tender glory!

--October 15, 1892

Om

Faint grew the yellow buds of light Far flickering beyond the snows, As leaning o'er the shadowy white Morn glimmered like a pale primrose.

Within an Indian vale below A child said "Om" with tender heart, Watching with loving eyes the glow In dayshine fade and night depart.

The word which Brahma at his dawn Outbreathes and endeth at his night; Whose tide of sound so rolling on Gives birth to orbs of golden light;

And beauty, wisdom, love, and youth, By its enchantment, gathered grow In age-long wandering to the truth, Through many a cycle's ebb and flow.

And here all lower life was stilled, The child was lifted to the Wise: A strange delight his spirit filled, And Brahm looked from his shining eyes.

--December 15, 1892

Krishna

The East was crowned with snow-cold bloom And hung with veils of pearly fleece; They died away into the gloom, Vistas of peace, and deeper peace.

And earth and air and wave and fire In awe and breathless silence stood, For One who passed into their choir Linked them in mystic brotherhood.

Twilight of amethyst, amid The few strange stars that lit the heights, Where was the secret spirit hid, Where was Thy place, O Light of Lights?

The flame of Beauty far in space--


AE in the Irish Theosophist - 6/53

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