TERMS STARTING WITH
immutable ::: a. --> Not mutable; not capable or susceptible of change; unchangeable; unalterable.
immutable ::: not subject or susceptible to change. Immutable, immutable"s, immutably, immutability.
IMMUTABLE—Not capable of change, either by increase or decrease, by development or self evolution; unchangeable; invariable and permanent.
TERMS ANYWHERE
(6) A proposition about the existent or the real or both that experience(s) is (are) the sole existent(s) or reality or both; or the negation of the proposition that nature is a deductive process or is rational through and through; or a proposition that the variable, particular, changing, and contingent are "nearer to the heart of things" than the universal, immutable, and necessary.
Ahura-Mazda (Avestan) Aura-Mazda (Old Persian) Auhr-Mazd (Pahlavi) Hormazd, Hormoz, Ormazd, Ormuzd (Persian) [from Avestan ahura lord of life from the verbal root ahu conscious life + mazda the creator of mind, remembering, bearing in mind from the verbal root man to think + da the creator, bestower; cf Pahlavi dehesh creation] The lord of life and creator of mind; the immutable light, the uncreated supreme deity of the Mazdean system. Porphyry writes that Pythagoras taught that the Iranian Magis consider Ahura-Mazda a being whose body is of light and his soul is of truth. He is referred to as the maker of the material world and father of the six Amesha-Spentas. In later Persian literature similar descriptions of the supreme creator have been given. Ferdowsi refers to him as the lord of jan (consciousness) and kherad (intellect).
aksara (Akshara) ::: 1. unmoving, immutable; the Immobile, the Immutable. ::: 2. syllable.
aks.ara (akshara) ::: letter, syllable; immutable, unchanging; the imaksara mutable brahman, "the immobile omnipresent Soul of things"; "the immutable self-existence which is the highest self-expression of the Divine and on whose unalterable eternity all the rest, all that moves and evolves, is founded", the inactive status of the purus.ottama "in the freedom of his self-existence unaffected by the action of his own power in Nature, not impinged on by the urge of his own becoming, undisturbed by the play of his own qualities". aksara aks
aksara brahman (Akshara Brahman) ::: the immutable brahman.
aksaramavyaktam ::: unmanifest Immutable. [Gita 12.1]
aksaram paramam ::: the supreme Immutable. [Gita 8.3]
AKSARA. ::: The immobile or the immutable; the immobile passive Brahman; the Immutable Brahman, spirit or self, Atman.
“Akshara, the immobile, the immutable, is the silent and inactive self, it is the unity of the divine Being, Witness of Nature, but not involved in its movement; it is the inactive Purusha free from Prakriti and her works.” Essays on the Gita
akshara. ::: the imperishable; the indestructible; the immutable; the Self
ANANDA. ::: Delight; essential principle of delight; bliss; spiritual ecstasy; the bliss of the Spirit which is the secret source· and support of all existence.
Ānanda is the secret delight from which all things are born, by which all is sustained in existence and to which all can rise in the spiritual culmination.
It is the Divine Bliss which comes from above. It is not joy or pleasure, but something self-existent, pure and quite beyond what any joy or pleasure can be.
Something greater than peace or joy, something that, like Truth and Light, is the very nature of the supramental Divine. It can come by frequent inrushes or descents, partially or for a time, but it cannot -remain in the system so long as the system has not been prepared for it.
It can come not only with its fullest intensity but with a more enduring persistence when the mind is at peace and the heart delivered from ordinary joy and sorrow. If the mind and heart are restless, changeful, unquiet, Ānanda of a kind may come, but it is mixed with vital excitement and cannot abide. One must get peace and calm fixed in the consciousness first, then there is a solid basis on which Ānanda can spread itself and in its turn become an enduring part of the consciousness and the nature.
Ānanda (ascension into) ::: It is quite impossible to ascend to the real Ānanda plane (except in a profound trance), until after the supramental consciousness has been entered, realised and possessed; but it is quite possible and normal to feel some form of Ānanda consciousness on any level. This consciousness, wherever it is felt, is a derivation from the Ānanda plane, but it is very much diminished in power and modified to suit the lesser power of receptivity of the inferior levels.
Ānanda (divine) in the physical ::: self-existent in its essence, its manifestation is dependent only on an inner union with the Divine.
Ānanda (of the Brahman) ::: there is an absoluteness of immutable ecstasy in it, a concentrated intensity of silent and inalienable rapture.
“An Occultist or a philosopher will not speak of the goodness or cruelty of Providence; but, identifying it with Karma-Nemesis, he will teach that nevertheless it guards the good and watches over them in this, as in future lives; and that it punishes the evil-doer — aye, even to his seventh rebirth. So long, in short, as the effect of his having thrown into perturbation even the smallest atom in the Infinite World of harmony, has not been finally readjusted. For the only decree of Karma — an eternal and immutable decree — is absolute Harmony in the world of matter as it is in the world of Spirit. It is not, therefore, Karma that rewards or punishes, but it is we, who reward or punish ourselves according to whether we work with, through and along with nature, abiding by the laws on which that Harmony depends, or — break them.
Aparinamin (Sanskrit) Apariṇāmin [from a not + pari around, about + the verbal root nam to bend, turn, change] Unchanging; used in connection with Purusha and prakriti or pradhana, when regarded in their fundamental essence of continuous spiritual substance. In the Puranas, for example, Purusha (spirit per se) is called both avyaya (imperishable, undecaying) and aparinamin (immutable, unchanging); while prahana or prakriti (matter in its elemental state) is vyaya (perishable) and parinamin (subject to change) (cf VP 1:2; SD 1:582). However, when Purusha and prakriti are regarded from the standpoint of the periods of manifestation, their aspects become mayavi (illusory), and hence in their interblending actions subject to the modifications of manvantaric evolution.
As a free creature, man is responsible for his freely performed actions. Man knows the basic principles of the Divine Law through the natural use of his intellect. Thus known, the Divine Law is called the natural moral law. It is immutable. Suarez' ethics provides a rational justification for most of the accepted moral standards of Christianity. The individual has rights and duties in regard to other creatures and himself; he has duties toward his Creator. The political theory of Suarez is most noted for its opposition to the divine right of kings. He held that a ruler derives his authority immediately from the consent of the people, ultimately from God. Suarez maintained that there are several forms of political organizations in which social justice may be secured.
atha para yaya tad aksaram adhigamyate ::: and then the higher by which is known the Immutable. [Mund. 1. 1.5]
"A third step is to find out that there is something in him other than his instrumental mind, life and body, not only an immortal ever-developing individual soul that supports his nature but an eternal immutable self and spirit, and to learn what are the categories of his spiritual being, until he discovers that all in him is an expression of the spirit and distinguishes the link between his lower and his higher existence; thus he sets out to remove his constitutional self-ignorance. Discovering self and spirit he discovers God; he finds out that there is a Self beyond the temporal: he comes to the vision of that Self in the cosmic consciousness as the divine Reality behind Nature and this world of beings; his mind opens to the thought or the sense of the Absolute of whom self and the individual and the cosmos are so many faces; the cosmic, the egoistic, the original ignorance begin to lose the rigidness of their hold upon him.” The Life Divine
“A third step is to find out that there is something in him other than his instrumental mind, life and body, not only an immortal ever-developing individual soul that supports his nature but an eternal immutable self and spirit, and to learn what are the categories of his spiritual being, until he discovers that all in him is an expression of the spirit and distinguishes the link between his lower and his higher existence; thus he sets out to remove his constitutional self-ignorance. Discovering self and spirit he discovers God; he finds out that there is a Self beyond the temporal: he comes to the vision of that Self in the cosmic consciousness as the divine Reality behind Nature and this world of beings; his mind opens to the thought or the sense of the Absolute of whom self and the individual and the cosmos are so many faces; the cosmic, the egoistic, the original ignorance begin to lose the rigidness of their hold upon him.” The Life Divine
atman ::: self; "a Self that is neither our limited ego [ahaṅkara] nor our mind, life or body, world-wide but not outwardly phenomenal, yet to some spirit-sense . . . more concrete than any form or phenomenon, universal yet not dependent for its being on anything in the universe or on the whole totality of the universe"; brahman known in its subjective aspect as "the Self or immutable existence of all that is in the universe", as "the cosmic Self, but also as the Supreme Self transcendent of its own cosmicity and at the same time individual-universal in each being". atmani atm atmani atmanam anam atman atmana
Aufklärung: In general, this German word and its English equivalent Enlightenment denote the self-emancipation of man from mere authority, prejudice, convention and tradition, with an insistence on freer thinking about problems uncritically referred to these other agencies. According to Kant's famous definition "Enlightenment is the liberation of man from his self-caused state of minority, which is the incapacity of using one's understanding without the direction of another. This state of minority is caused when its source lies not in the lack of understanding, but in the lack of determination and courage to use it without the assistance of another" (Was ist Aufklärung? 1784). In its historical perspective, the Aufklärung refers to the cultural atmosphere and contrlbutions of the 18th century, especially in Germany, France and England [which affected also American thought with B. Franklin, T. Paine and the leaders of the Revolution]. It crystallized tendencies emphasized by the Renaissance, and quickened by modern scepticism and empiricism, and by the great scientific discoveries of the 17th century. This movement, which was represented by men of varying tendencies, gave an impetus to general learning, a more popular philosophy, empirical science, scriptural criticism, social and political thought. More especially, the word Aufklärung is applied to the German contributions to 18th century culture. In philosophy, its principal representatives are G. E. Lessing (1729-81) who believed in free speech and in a methodical criticism of religion, without being a free-thinker; H. S. Reimarus (1694-1768) who expounded a naturalistic philosophy and denied the supernatural origin of Christianity; Moses Mendelssohn (1729-86) who endeavoured to mitigate prejudices and developed a popular common-sense philosophy; Chr. Wolff (1679-1754), J. A. Eberhard (1739-1809) who followed the Leibnizian rationalism and criticized unsuccessfully Kant and Fichte; and J. G. Herder (1744-1803) who was best as an interpreter of others, but whose intuitional suggestions have borne fruit in the organic correlation of the sciences, and in questions of language in relation to human nature and to national character. The works of Kant and Goethe mark the culmination of the German Enlightenment. Cf. J. G. Hibben, Philosophy of the Enlightenment, 1910. --T.G. Augustinianism: The thought of St. Augustine of Hippo, and of his followers. Born in 354 at Tagaste in N. Africa, A. studied rhetoric in Carthage, taught that subject there and in Rome and Milan. Attracted successively to Manicheanism, Scepticism, and Neo-Platontsm, A. eventually found intellectual and moral peace with his conversion to Christianity in his thirty-fourth year. Returning to Africa, he established numerous monasteries, became a priest in 391, Bishop of Hippo in 395. Augustine wrote much: On Free Choice, Confessions, Literal Commentary on Genesis, On the Trinity, and City of God, are his most noted works. He died in 430. St. Augustine's characteristic method, an inward empiricism which has little in common with later variants, starts from things without, proceeds within to the self, and moves upwards to God. These three poles of the Augustinian dialectic are polarized by his doctrine of moderate illuminism. An ontological illumination is required to explain the metaphysical structure of things. The truth of judgment demands a noetic illumination. A moral illumination is necessary in the order of willing; and so, too, an lllumination of art in the aesthetic order. Other illuminations which transcend the natural order do not come within the scope of philosophy; they provide the wisdoms of theology and mysticism. Every being is illuminated ontologically by number, form, unity and its derivatives, and order. A thing is what it is, in so far as it is more or less flooded by the light of these ontological constituents. Sensation is necessary in order to know material substances. There is certainly an action of the external object on the body and a corresponding passion of the body, but, as the soul is superior to the body and can suffer nothing from its inferior, sensation must be an action, not a passion, of the soul. Sensation takes place only when the observing soul, dynamically on guard throughout the body, is vitally attentive to the changes suffered by the body. However, an adequate basis for the knowledge of intellectual truth is not found in sensation alone. In order to know, for example, that a body is multiple, the idea of unity must be present already, otherwise its multiplicity could not be recognized. If numbers are not drawn in by the bodily senses which perceive only the contingent and passing, is the mind the source of the unchanging and necessary truth of numbers? The mind of man is also contingent and mutable, and cannot give what it does not possess. As ideas are not innate, nor remembered from a previous existence of the soul, they can be accounted for only by an immutable source higher than the soul. In so far as man is endowed with an intellect, he is a being naturally illuminated by God, Who may be compared to an intelligible sun. The human intellect does not create the laws of thought; it finds them and submits to them. The immediate intuition of these normative rules does not carry any content, thus any trace of ontologism is avoided. Things have forms because they have numbers, and they have being in so far as they possess form. The sufficient explanation of all formable, and hence changeable, things is an immutable and eternal form which is unrestricted in time and space. The forms or ideas of all things actually existing in the world are in the things themselves (as rationes seminales) and in the Divine Mind (as rationes aeternae). Nothing could exist without unity, for to be is no other than to be one. There is a unity proper to each level of being, a unity of the material individual and species, of the soul, and of that union of souls in the love of the same good, which union constitutes the city. Order, also, is ontologically imbibed by all beings. To tend to being is to tend to order; order secures being, disorder leads to non-being. Order is the distribution which allots things equal and unequal each to its own place and integrates an ensemble of parts in accordance with an end. Hence, peace is defined as the tranquillity of order. Just as things have their being from their forms, the order of parts, and their numerical relations, so too their beauty is not something superadded, but the shining out of all their intelligible co-ingredients. S. Aurelii Augustini, Opera Omnia, Migne, PL 32-47; (a critical edition of some works will be found in the Corpus Scriptorum Ecclesiasticorum Latinorum, Vienna). Gilson, E., Introd. a l'etude de s. Augustin, (Paris, 1931) contains very good bibliography up to 1927, pp. 309-331. Pope, H., St. Augustine of Hippo, (London, 1937). Chapman, E., St. Augustine's Philos. of Beauty, (N. Y., 1939). Figgis, J. N., The Political Aspects of St. Augustine's "City of God", (London, 1921). --E.C. Authenticity: In a general sense, genuineness, truth according to its title. It involves sometimes a direct and personal characteristic (Whitehead speaks of "authentic feelings"). This word also refers to problems of fundamental criticism involving title, tradition, authorship and evidence. These problems are vital in theology, and basic in scholarship with regard to the interpretation of texts and doctrines. --T.G. Authoritarianism: That theory of knowledge which maintains that the truth of any proposition is determined by the fact of its having been asserted by a certain esteemed individual or group of individuals. Cf. H. Newman, Grammar of Assent; C. S. Peirce, "Fixation of Belief," in Chance, Love and Logic, ed. M. R. Cohen. --A.C.B. Autistic thinking: Absorption in fanciful or wishful thinking without proper control by objective or factual material; day dreaming; undisciplined imagination. --A.C.B. Automaton Theory: Theory that a living organism may be considered a mere machine. See Automatism. Automatism: (Gr. automatos, self-moving) (a) In metaphysics: Theory that animal and human organisms are automata, that is to say, are machines governed by the laws of physics and mechanics. Automatism, as propounded by Descartes, considered the lower animals to be pure automata (Letter to Henry More, 1649) and man a machine controlled by a rational soul (Treatise on Man). Pure automatism for man as well as animals is advocated by La Mettrie (Man, a Machine, 1748). During the Nineteenth century, automatism, combined with epiphenomenalism, was advanced by Hodgson, Huxley and Clifford. (Cf. W. James, The Principles of Psychology, Vol. I, ch. V.) Behaviorism, of the extreme sort, is the most recent version of automatism (See Behaviorism). (b) In psychology: Psychological automatism is the performance of apparently purposeful actions, like automatic writing without the superintendence of the conscious mind. L. C. Rosenfield, From Beast Machine to Man Machine, N. Y., 1941. --L.W. Automatism, Conscious: The automatism of Hodgson, Huxley, and Clifford which considers man a machine to which mind or consciousness is superadded; the mind of man is, however, causally ineffectual. See Automatism; Epiphenomenalism. --L.W. Autonomy: (Gr. autonomia, independence) Freedom consisting in self-determination and independence of all external constraint. See Freedom. Kant defines autonomy of the will as subjection of the will to its own law, the categorical imperative, in contrast to heteronomy, its subjection to a law or end outside the rational will. (Fundamental Principles of the Metaphysics of Morals, § 2.) --L.W. Autonomy of ethics: A doctrine, usually propounded by intuitionists, that ethics is not a part of, and cannot be derived from, either metaphysics or any of the natural or social sciences. See Intuitionism, Metaphysical ethics, Naturalistic ethics. --W.K.F. Autonomy of the will: (in Kant's ethics) The freedom of the rational will to legislate to itself, which constitutes the basis for the autonomy of the moral law. --P.A.S. Autonymy: In the terminology introduced by Carnap, a word (phrase, symbol, expression) is autonymous if it is used as a name for itself --for the geometric shape, sound, etc. which it exemplifies, or for the word as a historical and grammatical unit. Autonymy is thus the same as the Scholastic suppositio matertalis (q. v.), although the viewpoint is different. --A.C. Autotelic: (from Gr. autos, self, and telos, end) Said of any absorbing activity engaged in for its own sake (cf. German Selbstzweck), such as higher mathematics, chess, etc. In aesthetics, applied to creative art and play which lack any conscious reference to the accomplishment of something useful. In the view of some, it may constitute something beneficent in itself of which the person following his art impulse (q.v.) or playing is unaware, thus approaching a heterotelic (q.v.) conception. --K.F.L. Avenarius, Richard: (1843-1896) German philosopher who expressed his thought in an elaborate and novel terminology in the hope of constructing a symbolic language for philosophy, like that of mathematics --the consequence of his Spinoza studies. As the most influential apostle of pure experience, the posltivistic motive reaches in him an extreme position. Insisting on the biologic and economic function of thought, he thought the true method of science is to cure speculative excesses by a return to pure experience devoid of all assumptions. Philosophy is the scientific effort to exclude from knowledge all ideas not included in the given. Its task is to expel all extraneous elements in the given. His uncritical use of the category of the given and the nominalistic view that logical relations are created rather than discovered by thought, leads him to banish not only animism but also all of the categories, substance, causality, etc., as inventions of the mind. Explaining the evolution and devolution of the problematization and deproblematization of numerous ideas, and aiming to give the natural history of problems, Avenarius sought to show physiologically, psychologically and historically under what conditions they emerge, are challenged and are solved. He hypothesized a System C, a bodily and central nervous system upon which consciousness depends. R-values are the stimuli received from the world of objects. E-values are the statements of experience. The brain changes that continually oscillate about an ideal point of balance are termed Vitalerhaltungsmaximum. The E-values are differentiated into elements, to which the sense-perceptions or the content of experience belong, and characters, to which belongs everything which psychology describes as feelings and attitudes. Avenarius describes in symbolic form a series of states from balance to balance, termed vital series, all describing a series of changes in System C. Inequalities in the vital balance give rise to vital differences. According to his theory there are two vital series. It assumes a series of brain changes because parallel series of conscious states can be observed. The independent vital series are physical, and the dependent vital series are psychological. The two together are practically covariants. In the case of a process as a dependent vital series three stages can be noted: first, the appearance of the problem, expressed as strain, restlessness, desire, fear, doubt, pain, repentance, delusion; the second, the continued effort and struggle to solve the problem; and finally, the appearance of the solution, characterized by abating anxiety, a feeling of triumph and enjoyment. Corresponding to these three stages of the dependent series are three stages of the independent series: the appearance of the vital difference and a departure from balance in the System C, the continuance with an approximate vital difference, and lastly, the reduction of the vital difference to zero, the return to stability. By making room for dependent and independent experiences, he showed that physics regards experience as independent of the experiencing indlvidual, and psychology views experience as dependent upon the individual. He greatly influenced Mach and James (q.v.). See Avenarius, Empirio-criticism, Experience, pure. Main works: Kritik der reinen Erfahrung; Der menschliche Weltbegriff. --H.H. Averroes: (Mohammed ibn Roshd) Known to the Scholastics as The Commentator, and mentioned as the author of il gran commento by Dante (Inf. IV. 68) he was born 1126 at Cordova (Spain), studied theology, law, medicine, mathematics, and philosophy, became after having been judge in Sevilla and Cordova, physician to the khalifah Jaqub Jusuf, and charged with writing a commentary on the works of Aristotle. Al-mansur, Jusuf's successor, deprived him of his place because of accusations of unorthodoxy. He died 1198 in Morocco. Averroes is not so much an original philosopher as the author of a minute commentary on the whole works of Aristotle. His procedure was imitated later by Aquinas. In his interpretation of Aristotelian metaphysics Averroes teaches the coeternity of a universe created ex nihilo. This doctrine formed together with the notion of a numerical unity of the active intellect became one of the controversial points in the discussions between the followers of Albert-Thomas and the Latin Averroists. Averroes assumed that man possesses only a disposition for receiving the intellect coming from without; he identifies this disposition with the possible intellect which thus is not truly intellectual by nature. The notion of one intellect common to all men does away with the doctrine of personal immortality. Another doctrine which probably was emphasized more by the Latin Averroists (and by the adversaries among Averroes' contemporaries) is the famous statement about "two-fold truth", viz. that a proposition may be theologically true and philosophically false and vice versa. Averroes taught that religion expresses the (higher) philosophical truth by means of religious imagery; the "two-truth notion" came apparently into the Latin text through a misinterpretation on the part of the translators. The works of Averroes were one of the main sources of medieval Aristotelianlsm, before and even after the original texts had been translated. The interpretation the Latin Averroists found in their texts of the "Commentator" spread in spite of opposition and condemnation. See Averroism, Latin. Averroes, Opera, Venetiis, 1553. M. Horten, Die Metaphysik des Averroes, 1912. P. Mandonnet, Siger de Brabant et l'Averroisme Latin, 2d ed., Louvain, 1911. --R.A. Averroism, Latin: The commentaries on Aristotle written by Averroes (Ibn Roshd) in the 12th century became known to the Western scholars in translations by Michael Scottus, Hermannus Alemannus, and others at the beginning of the 13th century. Many works of Aristotle were also known first by such translations from Arabian texts, though there existed translations from the Greek originals at the same time (Grabmann). The Averroistic interpretation of Aristotle was held to be the true one by many; but already Albert the Great pointed out several notions which he felt to be incompatible with the principles of Christian philosophy, although he relied for the rest on the "Commentator" and apparently hardly used any other text. Aquinas, basing his studies mostly on a translation from the Greek texts, procured for him by William of Moerbecke, criticized the Averroistic interpretation in many points. But the teachings of the Commentator became the foundation for a whole school of philosophers, represented first by the Faculty of Arts at Paris. The most prominent of these scholars was Siger of Brabant. The philosophy of these men was condemned on March 7th, 1277 by Stephen Tempier, Bishop of Paris, after a first condemnation of Aristotelianism in 1210 had gradually come to be neglected. The 219 theses condemned in 1277, however, contain also some of Aquinas which later were generally recognized an orthodox. The Averroistic propositions which aroused the criticism of the ecclesiastic authorities and which had been opposed with great energy by Albert and Thomas refer mostly to the following points: The co-eternity of the created word; the numerical identity of the intellect in all men, the so-called two-fold-truth theory stating that a proposition may be philosophically true although theologically false. Regarding the first point Thomas argued that there is no philosophical proof, either for the co-eternity or against it; creation is an article of faith. The unity of intellect was rejected as incompatible with the true notion of person and with personal immortality. It is doubtful whether Averroes himself held the two-truths theory; it was, however, taught by the Latin Averroists who, notwithstanding the opposition of the Church and the Thomistic philosophers, gained a great influence and soon dominated many universities, especially in Italy. Thomas and his followers were convinced that they interpreted Aristotle correctly and that the Averroists were wrong; one has, however, to admit that certain passages in Aristotle allow for the Averroistic interpretation, especially in regard to the theory of intellect. Lit.: P. Mandonnet, Siger de Brabant et l'Averroisme Latin au XIIIe Siecle, 2d. ed. Louvain, 1911; M. Grabmann, Forschungen über die lateinischen Aristotelesübersetzungen des XIII. Jahrhunderts, Münster 1916 (Beitr. z. Gesch. Phil. d. MA. Vol. 17, H. 5-6). --R.A. Avesta: See Zendavesta. Avicehron: (or Avencebrol, Salomon ibn Gabirol) The first Jewish philosopher in Spain, born in Malaga 1020, died about 1070, poet, philosopher, and moralist. His main work, Fons vitae, became influential and was much quoted by the Scholastics. It has been preserved only in the Latin translation by Gundissalinus. His doctrine of a spiritual substance individualizing also the pure spirits or separate forms was opposed by Aquinas already in his first treatise De ente, but found favor with the medieval Augustinians also later in the 13th century. He also teaches the necessity of a mediator between God and the created world; such a mediator he finds in the Divine Will proceeding from God and creating, conserving, and moving the world. His cosmogony shows a definitely Neo-Platonic shade and assumes a series of emanations. Cl. Baeumker, Avencebrolis Fons vitae. Beitr. z. Gesch. d. Philos. d. MA. 1892-1895, Vol. I. Joh. Wittman, Die Stellung des hl. Thomas von Aquino zu Avencebrol, ibid. 1900. Vol. III. --R.A. Avicenna: (Abu Ali al Hosain ibn Abdallah ibn Sina) Born 980 in the country of Bocchara, began to write in young years, left more than 100 works, taught in Ispahan, was physician to several Persian princes, and died at Hamadan in 1037. His fame as physician survived his influence as philosopher in the Occident. His medical works were printed still in the 17th century. His philosophy is contained in 18 vols. of a comprehensive encyclopedia, following the tradition of Al Kindi and Al Farabi. Logic, Physics, Mathematics and Metaphysics form the parts of this work. His philosophy is Aristotelian with noticeable Neo-Platonic influences. His doctrine of the universal existing ante res in God, in rebus as the universal nature of the particulars, and post res in the human mind by way of abstraction became a fundamental thesis of medieval Aristotelianism. He sharply distinguished between the logical and the ontological universal, denying to the latter the true nature of form in the composite. The principle of individuation is matter, eternally existent. Latin translations attributed to Avicenna the notion that existence is an accident to essence (see e.g. Guilelmus Parisiensis, De Universo). The process adopted by Avicenna was one of paraphrasis of the Aristotelian texts with many original thoughts interspersed. His works were translated into Latin by Dominicus Gundissalinus (Gondisalvi) with the assistance of Avendeath ibn Daud. This translation started, when it became more generally known, the "revival of Aristotle" at the end of the 12th and the beginning of the 13th century. Albert the Great and Aquinas professed, notwithstanding their critical attitude, a great admiration for Avicenna whom the Arabs used to call the "third Aristotle". But in the Orient, Avicenna's influence declined soon, overcome by the opposition of the orthodox theologians. Avicenna, Opera, Venetiis, 1495; l508; 1546. M. Horten, Das Buch der Genesung der Seele, eine philosophische Enzyklopaedie Avicenna's; XIII. Teil: Die Metaphysik. Halle a. S. 1907-1909. R. de Vaux, Notes et textes sur l'Avicennisme Latin, Bibl. Thomiste XX, Paris, 1934. --R.A. Avidya: (Skr.) Nescience; ignorance; the state of mind unaware of true reality; an equivalent of maya (q.v.); also a condition of pure awareness prior to the universal process of evolution through gradual differentiation into the elements and factors of knowledge. --K.F.L. Avyakta: (Skr.) "Unmanifest", descriptive of or standing for brahman (q.v.) in one of its or "his" aspects, symbolizing the superabundance of the creative principle, or designating the condition of the universe not yet become phenomenal (aja, unborn). --K.F.L. Awareness: Consciousness considered in its aspect of act; an act of attentive awareness such as the sensing of a color patch or the feeling of pain is distinguished from the content attended to, the sensed color patch, the felt pain. The psychologlcal theory of intentional act was advanced by F. Brentano (Psychologie vom empirischen Standpunkte) and received its epistemological development by Meinong, Husserl, Moore, Laird and Broad. See Intentionalism. --L.W. Axiological: (Ger. axiologisch) In Husserl: Of or pertaining to value or theory of value (the latter term understood as including disvalue and value-indifference). --D.C. Axiological ethics: Any ethics which makes the theory of obligation entirely dependent on the theory of value, by making the determination of the rightness of an action wholly dependent on a consideration of the value or goodness of something, e.g. the action itself, its motive, or its consequences, actual or probable. Opposed to deontological ethics. See also teleological ethics. --W.K.F. Axiologic Realism: In metaphysics, theory that value as well as logic, qualities as well as relations, have their being and exist external to the mind and independently of it. Applicable to the philosophy of many though not all realists in the history of philosophy, from Plato to G. E. Moore, A. N. Whitehead, and N, Hartmann. --J.K.F. Axiology: (Gr. axios, of like value, worthy, and logos, account, reason, theory). Modern term for theory of value (the desired, preferred, good), investigation of its nature, criteria, and metaphysical status. Had its rise in Plato's theory of Forms or Ideas (Idea of the Good); was developed in Aristotle's Organon, Ethics, Poetics, and Metaphysics (Book Lambda). Stoics and Epicureans investigated the summum bonum. Christian philosophy (St. Thomas) built on Aristotle's identification of highest value with final cause in God as "a living being, eternal, most good." In modern thought, apart from scholasticism and the system of Spinoza (Ethica, 1677), in which values are metaphysically grounded, the various values were investigated in separate sciences, until Kant's Critiques, in which the relations of knowledge to moral, aesthetic, and religious values were examined. In Hegel's idealism, morality, art, religion, and philosophy were made the capstone of his dialectic. R. H. Lotze "sought in that which should be the ground of that which is" (Metaphysik, 1879). Nineteenth century evolutionary theory, anthropology, sociology, psychology, and economics subjected value experience to empirical analysis, and stress was again laid on the diversity and relativity of value phenomena rather than on their unity and metaphysical nature. F. Nietzsche's Also Sprach Zarathustra (1883-1885) and Zur Genealogie der Moral (1887) aroused new interest in the nature of value. F. Brentano, Vom Ursprung sittlicher Erkenntnis (1889), identified value with love. In the twentieth century the term axiology was apparently first applied by Paul Lapie (Logique de la volonte, 1902) and E. von Hartmann (Grundriss der Axiologie, 1908). Stimulated by Ehrenfels (System der Werttheorie, 1897), Meinong (Psychologisch-ethische Untersuchungen zur Werttheorie, 1894-1899), and Simmel (Philosophie des Geldes, 1900). W. M. Urban wrote the first systematic treatment of axiology in English (Valuation, 1909), phenomenological in method under J. M. Baldwin's influence. Meanwhile H. Münsterberg wrote a neo-Fichtean system of values (The Eternal Values, 1909). Among important recent contributions are: B. Bosanquet, The Principle of Individuality and Value (1912), a free reinterpretation of Hegelianism; W. R. Sorley, Moral Values and the Idea of God (1918, 1921), defending a metaphysical theism; S. Alexander, Space, Time, and Deity (1920), realistic and naturalistic; N. Hartmann, Ethik (1926), detailed analysis of types and laws of value; R. B. Perry's magnum opus, General Theory of Value (1926), "its meaning and basic principles construed in terms of interest"; and J. Laird, The Idea of Value (1929), noteworthy for historical exposition. A naturalistic theory has been developed by J. Dewey (Theory of Valuation, 1939), for which "not only is science itself a value . . . but it is the supreme means of the valid determination of all valuations." A. J. Ayer, Language, Truth and Logic (1936) expounds the view of logical positivism that value is "nonsense." J. Hessen, Wertphilosophie (1937), provides an account of recent German axiology from a neo-scholastic standpoint. The problems of axiology fall into four main groups, namely, those concerning (1) the nature of value, (2) the types of value, (3) the criterion of value, and (4) the metaphysical status of value. (1) The nature of value experience. Is valuation fulfillment of desire (voluntarism: Spinoza, Ehrenfels), pleasure (hedonism: Epicurus, Bentham, Meinong), interest (Perry), preference (Martineau), pure rational will (formalism: Stoics, Kant, Royce), apprehension of tertiary qualities (Santayana), synoptic experience of the unity of personality (personalism: T. H. Green, Bowne), any experience that contributes to enhanced life (evolutionism: Nietzsche), or "the relation of things as means to the end or consequence actually reached" (pragmatism, instrumentalism: Dewey). (2) The types of value. Most axiologists distinguish between intrinsic (consummatory) values (ends), prized for their own sake, and instrumental (contributory) values (means), which are causes (whether as economic goods or as natural events) of intrinsic values. Most intrinsic values are also instrumental to further value experience; some instrumental values are neutral or even disvaluable intrinsically. Commonly recognized as intrinsic values are the (morally) good, the true, the beautiful, and the holy. Values of play, of work, of association, and of bodily well-being are also acknowledged. Some (with Montague) question whether the true is properly to be regarded as a value, since some truth is disvaluable, some neutral; but love of truth, regardless of consequences, seems to establish the value of truth. There is disagreement about whether the holy (religious value) is a unique type (Schleiermacher, Otto), or an attitude toward other values (Kant, Höffding), or a combination of the two (Hocking). There is also disagreement about whether the variety of values is irreducible (pluralism) or whether all values are rationally related in a hierarchy or system (Plato, Hegel, Sorley), in which values interpenetrate or coalesce into a total experience. (3) The criterion of value. The standard for testing values is influenced by both psychological and logical theory. Hedonists find the standard in the quantity of pleasure derived by the individual (Aristippus) or society (Bentham). Intuitionists appeal to an ultimate insight into preference (Martineau, Brentano). Some idealists recognize an objective system of rational norms or ideals as criterion (Plato, Windelband), while others lay more stress on rational wholeness and coherence (Hegel, Bosanquet, Paton) or inclusiveness (T. H. Green). Naturalists find biological survival or adjustment (Dewey) to be the standard. Despite differences, there is much in common in the results of the application of these criteria. (4) The metaphysical status of value. What is the relation of values to the facts investigated by natural science (Koehler), of Sein to Sollen (Lotze, Rickert), of human experience of value to reality independent of man (Hegel, Pringle-Pattlson, Spaulding)? There are three main answers: subjectivism (value is entirely dependent on and relative to human experience of it: so most hedonists, naturalists, positivists); logical objectivism (values are logical essences or subsistences, independent of their being known, yet with no existential status or action in reality); metaphysical objectivism (values --or norms or ideals --are integral, objective, and active constituents of the metaphysically real: so theists, absolutists, and certain realists and naturalists like S. Alexander and Wieman). --E.S.B. Axiom: See Mathematics. Axiomatic method: That method of constructing a deductive system consisting of deducing by specified rules all statements of the system save a given few from those given few, which are regarded as axioms or postulates of the system. See Mathematics. --C.A.B. Ayam atma brahma: (Skr.) "This self is brahman", famous quotation from Brhadaranyaka Upanishad 2.5.19, one of many alluding to the central theme of the Upanishads, i.e., the identity of the human and divine or cosmic. --K.F.L.
Avikara (Sanskrit) Avikāra [from a not + vikāra from vi-kṛ to transform, change] Non-change of form or nature, unchangeable or immutable for all below it or inferior to it in the same hierarchy, hence used of the deity, god, or hierarch of such hierarchy.
Avikari: Immutable; Brahman.
avikarya ::: immutable. [Gita 2.25]
avyaktam aksaram ::: the unmanifest immutable. [cf. Gita 12.1]
avyaktoksarah ::: the unmanifest immutable. [Gita 8.21]
Bacteria, then, are a host of visible and invisible agents which, on our plane, subconsciously carry out many processes of evolutionary life and death. They are links in the karmic chain by which the divine recorders, who follow the immutable laws in the universal mind, return to each being the results of whatever it was the antecedent cause. Thus the bacteria of a disease will multiply and produce their injurious toxins only when the karmic conditions within or surrounding the individual provide a suitable culture-medium for them. Even then, the toxemia may or may not be modified or overcome by the natural antitoxins of the blood aided by competent medical treatment. The typical disease germs found inactive in healthy throats, etc., are instances of a karma which, paradoxically, provides a dangerous contact with individual protection. The healthy person may be an unconscious carrier of the disease germ to someone who is due to reap the full effects of causes he had set in motion at some time.
Becoming is an effectual reality: it is a dynamic power and result, a creative energy and working out of the Being, a constantly persistent yet mutable form, process, outcome of its immutable formless essence.
Ref: CWSA Vol. 21-22, Page: 685
being ::: 1. The state or quality of having existence. 2. The totality of all things that exist. 3. One"s basic or essential nature; self. 4. All the qualities constituting one that exists; the essence. 5. A person; human being. 6. The Divine, the Supreme; God. Being, being"s, Being"s, beings, Beings, beings", earth-being"s, earth-beings, fragment-being, non-being, non-being"s, Non-Being, Non-Being"s, world-being"s.
Sri Aurobindo: "Pure Being is the affirmation by the Unknowable of Itself as the free base of all cosmic existence.” *The Life Divine :::
"The Absolute manifests itself in two terms, a Being and a Becoming. The Being is the fundamental reality; the Becoming is an effectual reality: it is a dynamic power and result, a creative energy and working out of the Being, a constantly persistent yet mutable form, process, outcome of its immutable formless essence.” *The Life Divine
"What is original and eternal for ever in the Divine is the Being, what is developed in consciousness, conditions, forces, forms, etc., by the Divine Power is the Becoming. The eternal Divine is the Being; the universe in Time and all that is apparent in it is a Becoming.” Letters on Yoga
"Being and Becoming, One and Many are both true and are both the same thing: Being is one, Becomings are many; but this simply means that all Becomings are one Being who places Himself variously in the phenomenal movement of His consciousness.” The Upanishads :::
"Our whole apparent life has only a symbolic value & is good & necessary as a becoming; but all becoming has being for its goal & fulfilment & God is the only being.” *Essays Divine and Human
"Our being is a roughly constituted chaos into which we have to introduce the principle of a divine order.” The Synthesis of Yoga*
Being and Nonbeing; Be-ness Equivalent to the Sanskrit sat, asat, and tat. Asat is “a philosophical term meaning ‘non-being,’ or rather non-be-ness. The ‘incomprehensible nothingness.’ Sat, the immutable, eternal, ever-present, and the one real ‘Be-ness’ (not Being) is spoken of as being born of Asat, and Asat begotten by ‘Sat.’ The unreal, or Prakriti, objective nature regarded as an illusion. Nature, or the illusive shadow of its one true essence” (TG 33). So asat or nonbeing is used both to denote that which precedes Being, and out of which Being is born — or vice versa; and to denote the illusory world in contrast with the essential or fundamental cosmic self. Sat (or asat) corresponds very largely with the Absolute of ordinary European philosophy, whereas Be-ness or nonbeing corresponds with the extremely metaphysical Vedic and Vedantic tat and parabrahman.
immutable ::: a. --> Not mutable; not capable or susceptible of change; unchangeable; unalterable.
immutable ::: not subject or susceptible to change. Immutable, immutable"s, immutably, immutability.
cidghana (chidghana) ::: the "dense light of essential consciousness" belonging to the vijñana or gnosis, "in which the intense fullness of the Ananda can be": "a dense luminous consciousness, . . . the seedstate of the divine consciousness in which are contained living and . concrete all the immutable principles of the divine being and all the inviolable truths of the divine conscious-idea and nature"; short for cidghanananda. cidghana ahaituka ananda
classical theism ::: Traditional ideas of the monotheistic religions such as Judaism, Christianity, and Islam. Classical theism holds that God is an absolute, eternal, all-knowing (omniscient), all-powerful (omnipotent), and perfect being. God is related to the world as its cause, but is unaffected by the world (immutable). He is transcendent over the world, which exists relative to him as a temporal effect.
CLU ::: CLUster.An object-oriented programming language developed at MIT by Liskov et al in 1974-1975.CLU is an object-oriented language of the Pascal family designed to support data abstraction, similar to Alphard. It introduced the iterator: a coroutine yielding the elements of a data object, to be used as the sequence of values in a 'for' loop.A CLU program consists of separately compilable procedures, clusters and iterators, no nesting. A cluster is a module naming an abstract type and its iterators may be generic. Supplying actual constant values for the parameters instantiates the module.There are no implicit type conversions. In a cluster, the explicit type conversions 'up' and 'down' change between the abstract type and the representation. There is a universal type 'any', and a procedure force[] to check that an object is a certain type. Objects may be mutable or immutable.Exceptions are raised using 'signal' and handled with 'except'. Assignment is by sharing, similar to the sharing of data objects in Lisp. Arguments are passed by and can be changed only if they are mutable. CLU has own variables and multiple assignment.See also Kamin's interpreters, clu2c.[CLU Reference Manual, Barbara Liskov et al, LNCS 114, Springer 1981].E-mail: Paul R. Johnson . . (1994-12-16)
CLU "language" (CLUster) An {object-oriented} programming language developed at {MIT} by {Liskov} et al in 1974-1975. CLU is an {object-oriented} language of the {Pascal} family designed to support {data abstraction}, similar to {Alphard}. It introduced the {iterator}: a {coroutine} yielding the elements of a data object, to be used as the sequence of values in a {for loop}. A CLU program consists of separately compilable {procedures}, {clusters} and iterators, no nesting. A cluster is a module naming an {abstract type} and its operations, its internal representation and implementation. Clusters and iterators may be generic. Supplying actual constant values for the {parameters} instantiates the {module}. There are no {implicit type conversions}. In a cluster, the explicit type conversions 'up' and 'down' change between the abstract type and the representation. There is a universal type 'any', and a procedure force[] to check that an object is a certain type. Objects may be mutable or {immutable}. {Exceptions} are raised using 'signal' and handled with 'except'. {Assignment} is by sharing, similar to the sharing of data objects in {Lisp}. Arguments are passed by {call-by-sharing}, similar to {call-by-value}, except that the arguments are objects and can be changed only if they are mutable. CLU has {own variables} and multiple assignment. CLU was one of {Kamin's interpreters}. {clu2c} compiled CLU to {C}. {Concurrent CLU} was an extension designed to support parallel proceses. ["CLU Reference Manual", Barbara Liskov et al, LNCS 114, Springer 1981]. E-mail: Paul R. Johnson "prj@pm-prj.lcs.mit.edu". {Versions for Sun and VAX/VMS (ftp://pion.lcs.mit.edu/pub/clu/)}. {Portable version (ftp://mintaka.lcs.mit.edu/pub/dcurtis/)}. (1994-12-16)
Cudworth, Ralph: (1617-1688) Was the leading Cambridge Platonist (q.v.). His writings were devoted to a refutation of Hobbesean materialism which he characterized as atheistic. He accepted a rationalism of the kind advanced by Descartes. He found clear and distinct fundamental notions or categories reflecting universal reason, God's mind, the nature and essence of things and the moral laws, which he held to be as binding on God as the axioms of mathematics. His two most important works are The True Intellectual System of the Universe, and A Treatise concerning Eternal and Immutable Morality. -- L.E.D.
Decree, the immutable
dharmasarīra. (T. chos sku'i ring bsrel; C. fa[shen] sheli; J. hosshinshari/hoshari; K. pop[sin] sari 法[身]舍利). In Sanskrit, "relics of the dharma [body]"; the Buddha's incorporeal relics, viz., his scriptures, verses, and doctrines, or the immutable truth "embodied" therein. "Relics" (sARĪRA) literally means "body," but in Buddhist usage comes to refer most often to the sacred physical relics found in the cremated remains of the Buddha or of an eminent monk. In contrast to these physical relics remaining after cremation, "the relics of the dharma [body]" refers to the corpus of Buddhist literature and/or the DHARMAVINAYA embodied therein that were left behind by the Buddha as his incorporeal legacy; therefore they can be worshiped as sarīra. As the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"), for example, notes, "Wherever this sutra is spoken, read, recited, written out, or stored, one should build a STuPA of the seven jewels (RATNA), making it high, broad, and adorned. It is not necessary to place sarīra in it. Why is this? Within it already is the complete body of the TATHĀGATA. To this stupa one should make offerings of all kinds of flowers, incenses, beads, silk canopies, banners, vocal and instrumental music, honoring and praising it."
Equality ::: Equality does not mean a fresh ignorance or blindness; it does not call for and need not initiate a greyness of vision and a blotting out of all hues. Difference is there, variation of expression is there and this variation we shall appreciate, —far more justly than we could when the eye was clouded by a partial and erring love and hate, admiration and scorn, sympathy and antipathy, attraction and repulsion. But behind the variation we shall always see the Complete and Immutable who dwells within it and we shall feel, know or at least, if it is hidden from us, trust in the wise purpose and divine necessity of the particular manifestation, whether it appear to our human standards harmonious and perfect or crude and unfinished or even false and evil.
Ref: CWSA Vol. 23-24, Page: 224-225
eternal ::: a. --> Without beginning or end of existence; always existing.
Without end of existence or duration; everlasting; endless; immortal.
Continued without intermission; perpetual; ceaseless; constant.
Existing at all times without change; immutable.
Exceedingly great or bad; -- used as a strong intensive.
Existence ::: Existence is not merely a glorious or a vain, a wonderful or a dismal panorama of a constant mutation of becoming. There is something eternal, immutable, imperishable, a timeless self-existence; that is not affected by the mutations of Nature. It is their impartial witness, neither affecting nor affected, neither acting nor acted upon, neither virtuous nor sinful, but always pure, complete, great and unwounded. Neither grieving nor rejoicing at all that afflicts and attracts the egoistic being, it is the friend of none, the enemy of none, but one equal self of all.
Ref: CWSA Vol. 19, Page: 303
fate ::: n. --> A fixed decree by which the order of things is prescribed; the immutable law of the universe; inevitable necessity; the force by which all existence is determined and conditioned.
Appointed lot; allotted life; arranged or predetermined event; destiny; especially, the final lot; doom; ruin; death.
The element of chance in the affairs of life; the unforeseen and unestimated conitions considered as a force shaping events; fortune; esp., opposing circumstances against which it is useless to
fate ::: “The Indian explanation of fate is Karma. We ourselves are our own fate through our actions, but the fate created by us binds us; for what we have sown, we must reap in this life or another. Still we are creating our fate for the future even while undergoing old fate from the past in the present. That gives a meaning to our will and action and does not, as European critics wrongly believe, constitute a rigid and sterilising fatalism. But again, our will and action can often annul or modify even the past Karma, it is only certain strong effects, called utkata karma, that are non-modifiable. Here too the achievement of the spiritual consciousness and life is supposed to annul or give the power to annul Karma. For we enter into union with the Will Divine, cosmic or transcendent, which can annul what it had sanctioned for certain conditions, new-create what it had created, the narrow fixed lines disappear, there is a more plastic freedom and wideness. Neither Karma nor Astrology therefore points to a rigid and for ever immutable fate.” Letters on Yoga
First Mover: See Prime Mover. First Philosophy: (Gr. prote philosophia) The name given by Aristotle (1) to the study of the principles, first causes and essential attributes of being as such; and (2) more particularly to the study of transcendent immutable i being; theology. -- G.R.M.
Fundamental Propositions In theosophy, the three fundamental religio-philosophic principles or propositions which Blavatsky states in the Proem to The Secret Doctrine are the foundation on which theosophy presents its modern philosophical teachings: 1) “An Omnipresent, Eternal, Boundless, and Immutable Principle on which all speculation is impossible, since it transcends the power of human conception”; 2) “The Eternity of the Universe in toto as a boundless plane; periodically ‘the playground of numberless Universes incessantly manifesting and disappearing’”; and 3) “The fundamental identity of all Souls with the Universal Over-Soul, the latter being itself an aspect of the Unknown Root; and the obligatory pilgrimage for every Soul — a spark of the former — through the Cycle of Incarnation (or ‘Necessity’) in accordance with Cyclic and Karmic law, during the whole term” (SD 1:14-17). There are also three fundamental propositions in volume 2:
Gnome [from Greek gnome thought, intelligence; or gnomon one who knows, an instructor, interpreter, guardian] Coined by Paracelsus for the elemental beings pertaining to the element earth, hence popularly believed in Medieval Europe to inhabit mines and caves, pictured as very small men, ugly and often misshapen. The females, called gnomides, were supposed to be of extreme beauty and goodness, being the especial guardians of diamonds. Elemental beings generally “are the Soul of the elements, the capricious forces in Nature, acting under one immutable Law, inherent in these Centres of Force, with undeveloped consciousness and bodies of plastic mould, which can be shaped according to the conscious or unconscious will of the human being who puts himself en rapport with them” (BCW 6:189). They belong to the three elemental kingdoms below the mineral kingdom.
"God is the one stable and eternal Reality. He is One because there is nothing else, since all existence and non-existence are He. He is stable or unmoving, because motion implies change in Space and change in Time, and He, being beyond Time and Space, is immutable. He possesses eternally in Himself all that is, has been or ever can be, and He therefore does not increase or diminish. He is beyond causality and relativity and therefore there is no change of relations in His being.” The Upanishads
“God is the one stable and eternal Reality. He is One because there is nothing else, since all existence and non-existence are He. He is stable or unmoving, because motion implies change in Space and change in Time, and He, being beyond Time and Space, is immutable. He possesses eternally in Himself all that is, has been or ever can be, and He therefore does not increase or diminish. He is beyond causality and relativity and therefore there is no change of relations in His being.” The Upanishads
honmon. (C. benmen; K. ponmun 本門). In Japanese, lit. "fundamental teaching" or "origin teaching"; the essential core of the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"), which is detailed in the latter fourteen of the scripture's twenty-four chapters; in distinction to the SHAKUMON (lit. "trace teaching"), the provisional first half of the sutra. The term is especially important in both the TIANTAI (J. TENDAI) and NICHIREN-oriented schools of East Asian Buddhism. The honmon is regarded as the teaching preached by the true Buddha, who attained buddhahood an infinite number of KALPAs ago. Traditionally, the sixteenth chapter of the Saddharmapundarīkasutra, "The Longevity of the TATHĀGATA," is believed to constitute the central chapter of the honmon. In this chapter, the Buddha reveals his true identity: he became enlightened in the remote past, yet he appears to have a limited lifespan and to pass into NIRVĀnA in order to inspire sentient beings' spiritual practice, since if they were to know about the Buddha's eternal presence, they might not exert themselves. Honmon is also called the "effect" or "fruition" section of the scripture, since it preaches the omnipresence of the Buddha, which is a consequence of the long process of training that he undertook in the course of achieving enlightenment. The Tiantai master TIANTAI ZHIYI (538-597) first applied the two terms honmon and shakumon to distinguish these two parts of the Saddharmapundarīkasutra; he compared the two teachings to the moon in the sky and its reflection on the surface of a pond, respectively. Zhiyi considered the honmon to be different from the shakumon and other scriptural teachings in that it alone revealed the fundamental enlightenment of the Buddha in the distant past. He thus argued that, even though the honmon and shakumon are inconceivably one, the timeless principle of enlightenment itself is revealed in the honmon and all other teachings are merely the "traces" of this principle. The Japanese Tendai tradition offered a slightly different understanding of honmon: despite the fact that sĀKYAMUNI Buddha attained buddhahood numerous eons ago, his manifestation in this world served as a metaphor for the enlightenment inherent in all living things. Tendai thus understood honmon to mean "original enlightenment" (HONGAKU; see also C. BENJUE) and the dynamic phase of suchness (TATHATĀ) that accorded with phenomenal conditions, while "shakumon" was the "acquired enlightenment" (see C. SHIJUE) and the immutable phase of suchness as the unchanging truth. Most crucially, the Tendai tradition emphasized the superiority of honmon over shakumon. The two terms are also important in the various Nichiren-related schools of Japanese Buddhism. NICHIREN (1222-1282) maintained that myohorengekyo, the Japanese title (DAIMOKU) of the Saddharmapundarīkasutra, was in fact the true honmon of the sutra.
IGNORANCE. ::: Avidya, the separative consciousness and the egoistic mind and life that flow from it and all that is natural to the separative consciousness and the egoistic mind and life.
This Ignorance is the result of a movement by which the cosmic Intelligence separated itself from the light of the Supermind (the divine Gnosis) and lost the Truth.
Sevenfold Ignorance ::: If we look at this Ignorance in which ordinarily we live by the very circumstance of our separative existence in a material, ip a spatial and temporal universe, wc see that on its obscurer side it reduces itself, from whatever direction we look at or approach it, into the fact of a many- sided self-ignorance. We are Ignorant of the Absolute which is the source of all being and becoming ; we take partial facts of being, temporal relations of the becoming for the whole truth of existence — that is the first, the original ignorance. We are ignorant of the spaceless, timeless, immobile and immutable Self ; we take the constant mobility and mutation of the cosmic becom- ing in Time and Space for the whole truth of existence — that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming ; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-sclf — that is the tViTid, \Vie egoistic ignorance. V/c aie ignorant of oat eteinai becoming in Time ; we take this Uttle life in a small span of Time, in a petty field of Space for our beginning, our middle and our end, — that is the fourth, the temporal ignorance. Even within this brief temporal becoming we are ignorant of our large and complex being, of that in us which is super-conscient, sub- conscient, intraconscient, circumcooscient to our surface becoming; we take that surface becoming with its small selection of overtly mentalised experiences for our whole existence — that is the fifth, the psychological ignorance. We are ignorant of the true constitution of our becoming ; we take the mind or life or body or any two or all three tor our true principle or the whole account of what we are, losing sight of that which constitutes them and determines by its occult presence and is meant to deter- mine sovereignly by its emergence from their operations, — that is the sixth, the constitutional ignorance. As a result of all these ignorances, we miss the true knowledge, government and enjoy- ment of our life in the world ; we are ignorant in our thought, will, sensations, actions, return wrong or imperfect responses at every point to the questionings of the world, wander in a maze of errors and desires, strivings and failures, pain and pleasure, sin and stumbling, follow a crooked road, grope blindly for a changing goal, — that is the seventh, the practical ignorance.
Immortality ::: A term signifying continuous existence or being; but this understanding of the term is profoundlyillogical and contrary to nature, for there is nothing throughout nature's endless and multifarious realmsof being and existence which remains for two consecutive instants of time exactly the same.Consequently, immortality is a mere figment of the imagination, an illusory phantom of reality. When thestudent of the esoteric wisdom once realizes that continuous progress, i.e., continuous change inadvancement, is nature's fundamental procedure, he recognizes instantly that continuous remaining in anunchanging or immutable state of consciousness or being is not only impossible, but in the last analysis isthe last thing that is either desirable or comforting. Fancy continuing immortal in a state of imperfection such as we human beingsexemplify -- which is exactly what the usual acceptance of this term immortality means. The highest godin highest heaven, although seemingly immortal to us imperfect human beings, is nevertheless anevolving, growing, progressing entity in its own sublime realms or spheres, and therefore as the ages passleaves one condition or state to assume a succeeding condition or state of a nobler and higher type;precisely as the preceding condition or state had been the successor of another state before it.Continuous or unending immutability of any condition or state of an evolving entity is obviously animpossibility in nature; and when once pondered over it becomes clear that the ordinary acceptance ofimmortality involves an impossibility. All nature is an unending series of changes, which means all thehosts or multitudes of beings composing nature, for every individual unit of these hosts is growing,evolving, i.e., continuously changing, therefore never immortal. Immortality and evolution arecontradictions in terms. An evolving entity means a changing entity, signifying a continuous progresstowards better things; and evolution therefore is a succession of state of consciousness and being afteranother state of consciousness and being, and thus throughout duration. The Occidental idea of staticimmortality or even mutable immortality is thus seen to be both repellent and impossible.This doctrine is so difficult for the average Occidental easily to understand that it may be advisable onceand for all to point out without mincing of words that just as complete death, that is to say, entireannihilation of consciousness, is an impossibility in nature, just so is continuous and unchangingconsciousness in any one stage or phase of evolution likewise an impossibility, because progress ormovement or growth is continuous throughout eternity. There are, however, periods more or less long ofcontinuance in any stage or phase of consciousness that may be attained by an evolving entity; and thehigher the being is in evolution, the more its spiritual and intellectual faculties have been evolved orevoked, the longer do these periods of continuous individual, or perhaps personal, quasi-immortalitycontinue. There is, therefore, what may be called relative immortality, although this phrase is confessedlya misnomer.Master KH in The Mahatma Letters, on pages 128-30, uses the phrase ``panaeonic immortality" tosignify this same thing that I have just called relative immortality, an immortality -- falsely so called,however -- which lasts in the cases of certain highly evolved monadic egos for the entire period of amanvantara, but which of necessity ends with the succeeding pralaya of the solar system. Such a periodof time of continuous self-consciousness of so highly evolved a monadic entity is to us humans actually arelative immortality; but strictly and logically speaking it is no more immortality than is the ephemeralexistence of a butterfly. When the solar manvantara comes to an end and the solar pralaya begins, evensuch highly evolved monadic entities, full-blown gods, are swept out of manifested self-consciousexistence like the sere and dried leaves at the end of the autumn; and the divine entities thus passing outenter into still higher realms of superdivine activity, to reappear at the end of the pralaya and at the dawnof the next or succeeding solar manvantara.The entire matter is, therefore, a highly relative one. What seems immortal to us humans would seem tobe but as a wink of the eye to the vision of super-kosmic entities; while, on the other hand, the span ofthe average human life would seem to be immortal to a self-conscious entity inhabiting one of theelectrons of an atom of the human physical body.The thing to remember in this series of observations is the wondrous fact that consciousness frometernity to eternity is uninterrupted, although by the very nature of things undergoing continuous andunceasing change of phases in realization throughout endless duration. What men call unconsciousness ismerely a form of consciousness which is too subtle for our gross brain-minds to perceive or to sense or tograsp; and, secondly, strictly speaking, what men call death, whether of a universe or of their ownphysical bodies, is but the breaking up of worn-out vehicles and the transference of consciousness to ahigher plane. It is important to seize the spirit of this marvelous teaching, and not allow the imperfectbrain-mind to quibble over words, or to pause or hesitate at difficult terms.
immutability ::: n. --> The state or quality of being immutable; immutableness.
IMMUTABLE—Not capable of change, either by increase or decrease, by development or self evolution; unchangeable; invariable and permanent.
inalterable ::: unchangeable, immutable; not capable of being modified. inalterably.
inflexible ::: a. --> Not capable of being bent; stiff; rigid; firm; unyielding.
Firm in will or purpose; not to be turned, changed, or altered; resolute; determined; unyieding; inexorable; stubborn.
Incapable of change; unalterable; immutable.
“It is admitted that, however inferior to the classical Sanskrit of Panini, the language of the oldest portions of Rig Veda, notwithstanding the antiquity of its grammatical forms, is the same as that of the latest texts. Every one sees — cannot fail to see and to know — that for a language so old and so perfect as the Sanskrit to have survived alone, among all languages, it must have had its cycles of perfection and its cycles of degeneration. And, if one had any intuition, he might have seen that what they call a ‘dead language’ being an anomaly, a useless thing in Nature, it would not have survived, even as a ‘dead’ tongue, had it not its special purpose in the reign of immutable cyclic laws; and that Sanskrit, which came to be nearly lost to the world, is now slowly spreading in Europe, and will one day have the extension it had thousands upon thousands of years back — that of a universal language. The same as to the Greek and the Latin: there will be a time when the Greek of Aeschylus (and more perfect still in its future form) will be spoken by all in Southern Europe, while Sanskrit will be resting in its periodical pralaya; and the Attic will be followed later by the Latin of Virgil. Something ought to have whispered to us that there was also a time — before the original Aryan settlers among the Dravidian and other aborigines, admitted within the fold of Brahmanical initiation, marred the purity of the sacred Sanskrita Bhasha — when Sanskrit was spoken in all its unalloyed subsequent purity, and therefore must have had more than once its rise and fall. The reason for it is simply this: classical Sanskrit was only restored, if in some things perfected, by Panini. Panini, Katyayana, or Patanjali did not create it; it has existed throughout cycles, and will pass through other cycles still” (Five Years of Theosophy 419-20).
“It is this essential indeterminability of the Absolute that translates itself into our consciousness through the fundamental negating positives of our spiritual experience, the immobile immutable Self, the Nirguna Brahman, the Eternal without qualities, the pure featureless One Existence, the Impersonal, the Silence void of activities, the Non-being, the Ineffable and the Unknowable. On the other side it is the essence and source of all determinations, and this dynamic essentiality manifests to us through the fundamental affirming positives in which the Absolute equally meets us; for it is the Self that becomes all things, the Saguna Brahman, the Eternal with infinite qualities, the One who is the Many, the infinite Person who is the source and foundation of all persons and personalities, the Lord of creation, the Word, the Master of all works and action; it is that which being known all is known: these affirmatives correspond to those negatives. For it is not possible in a supramental cognition to split asunder the two sides of the One Existence,—even to speak of them as sides is excessive, for they are in each other, their co-existence or one-existence is eternal and their powers sustaining each other found the self-manifestation of the Infinite.” The Life Divine
Jhumur: “These are the forces that shield, that protect, sun-eyed always representing the supreme, the highest. These forces, these emanations, like the immutable lords, because each of these beings, the Lords, the guardians, the Angels of the Way, all of these are typal beings. They have been put there by the Divine in his plan in order to lead the evolving soul on its way. Here the guardians are protecting, shielding this spirit of the earth. At different stages of the journey you come across different powers.”
Kālacakratantra. (T. Dus kyi 'khor lo rgyud). A late ANUTTARAYOGATANTRA that was highly influential in Tibet. Although the title of the tantra is often translated as "Wheel of Time," this translation is not attested in the text itself. Kālacakra is the name of the central buddha of the tantra, and the tantra deals extensively with time (kāla) as well as various macrocosmic and microcosmic cycles or wheels (CAKRA). According to legend, King SUCANDRA came to India from his kingdom of sAMBHALA and asked that the Buddha set forth a teaching that would allow him to practice the dharma without renouncing the world. In response, the Buddha, while remaining at Vulture Peak (GṚDHRAKutAPARVATA) in RĀJAGṚHA in the guise of a monk, set forth the Kālacakratantra at Dhānyakataka in southern India (near present-day Amarāvatī) in the guise of the buddha Kālacakra. The king returned to sambhala, where he transcribed the tantra in twelve thousand verses. This text is referred to as the root tantra (mulatantra) and is no longer extant. He also wrote a commentary in sixty thousand verses, also lost. He built a three-dimensional Kālacakra MAndALA at the center of the country, which was transformed into an ideal realm for Buddhist practice, with 960 million villages. The eighth king of sambhala, MaNjusrīkīrti, condensed the original version of the tantra into the abridged version (the Laghukālacakra). A later king of sambhala, Pundarīka, composed the VIMALAPRABHĀ commentary, considered crucial for understanding the tantra. These two texts were eventually transported from sambhala to India. Internal evidence in the text makes it possible to date the composition of the tantra rather precisely to between the dates 1025 and 1040 CE. This was the period of Muslim invasions of northern India under Mahmud of Ghazni, during which great destruction of Buddhist institutions occurred. The tantra, drawing on Hindu mythology, describes a coming apocalyptic war in which Buddhist armies will sweep out of sambhala, defeat the barbarians (mleccha), described as being followers of Madhumati (i.e., Muhammad), and restore the dharma in India. After its composition in northern India, the tantra was promulgated by such figures as Pindo and his disciple ATIsA, as well as NĀROPA. From India, it spread to Nepal and Tibet. The millennial quality of the tantra has manifested itself at particular moments in Tibetan history. Prior to World War II, the PAn CHEN LAMA bestowed the Kālacakra initiation in China in an effort to repel the Japanese invaders. The fourteenth DALAI LAMA has given the initiation many times around the world to promote world peace. ¶ The tantra is an anuttarayogatantra dedicated to the buddha Kālacakra and his consort Visvamātā. However, it differs from other tantras of this class in several ways, including its emphasis on the attainment of a body of "empty form" (sunyatābimba) and on its six-branched yoga (sadangayoga). The tantra itself, that is, the Laghukālacakra or "Abridged Kālacakra," has five chapters, which in the Tibetan commentarial tradition is divided into three sections: outer, inner, and other or alternative. The outer, corresponding to the first chapter, deals with the cosmos and treats such topics as cosmology, astrology, chronology, and eschatology (the story of the apocalyptic war against the barbarians is told there). For example, this section describes the days of the year; each of the days is represented in the full Kālacakra mandala as 360 golden (day/male) and dark (night/female) deities in union, with a single central Kālacakra and consort (YAB YUM) in the center. The universe is described as a four-tiered mandala, whose various parts are homologous to the cosmic body of a buddha. This section was highly influential in Tibetan astrology and calendrics. The new calendar of the Tibetans, used to this day, starts in the year 1027 and is based on the Kālacakra system. The inner Kālacakra, corresponding to the second chapter, deals with human embryology, tantric physiology, medicine, yoga, and alchemy. The human body is described as a microcosm of the universe. The other or alternative Kālacakra, corresponding to the third, fourth, and fifth chapters, sets forth the practice of Kālacakra, including initiation (ABHIsEKA), SĀDHANA, and knowledge (JNĀNA). Here, in the stage of generation (UTPATTIKRAMA), the initiate imagines oneself experiencing conception, gestation, and birth as the child of Kālacakra and Vismamātā. In the stage of completion (NIsPANNAKRAMA), one practices the six-branched yoga, which consists of retraction (pratyāhāra), concentration (DHYĀNA), breath control (PRĀnĀYĀMA), retention (dhāranā), recollection (ANUSMṚTI), and SAMĀDHI. In the last of these six branches, 21,600 moments of immutable bliss are created, which course through the system of channels and CAKRAS to eliminate the material aspects of the body, resulting in a body of "empty form" and the achievement of buddhahood as Kālacakra. The Sekoddesatīkā of Nadapāda (or Nāropa) sets forth this distinctive six-branched yoga, unique to the Kālacakra system. ¶ BU STON, the principal redactor of the canon in Tibetan translation, was a strong proponent of the tantra and wrote extensively about it. DOL PO PA SHES RAB RGYAL MTSHAN, a fourteenth-century JO NANG PA writer, championed the Kālacakra over all other Buddhist writings, assigning its composition to a golden age (kṛtayuga). Red mda' ba gzhon nu blo gros, an important scholar associated with SA SKYA sect, regarded the tantra as spurious. TSONG KHA PA, who was influenced by all of these writers, accepted the Kālacakratantra as an authentic ANUTTARAYOGATANTRA but put it in a category by itself.
kutastha. ::: the immutable witness; thoughtless witness; the immutable Self; the witness which is absolutely changeless
li. (J. ri; K. i 理). In Chinese, "principle"; the fundamental "principle," general "pattern," or innate "quality" that governs reality. (The antiquated English rendering of li as "noumenon" is weighted down with Kantian connotations that are inappropriate in an East Asian philosophical context and is best avoided.) In ancient China, the term li was originally used as a noun to indicate the natural patterns that occurred on a piece of jade, although it could also be used as a verb referring to the carving that transforms a piece of raw jade into a refined cultural object. The term soon came to refer to the inner or outer patterns inherent in any kind of physical object. For example, in the section on "Jielao" ("Explaining Lao[zi]") from the Hanfeizi, compiled during the late second century BCE, li refers to either an object's overt quality or its hidden disposition to manifest certain qualities at a given time. XUANXUE (Dark Learning) scholars from the Wei-Jin period were among the first intellectuals to use the term in a philosophically meaningful way. In particular, Wang Bi (226-249) employed li as a synonym for his ontological concept of WU (nonbeing) to refer to a metaphysical principle that underlies all phenomena. Such usages of the term influenced early Buddhist thinkers in China. DAOSHENG (355-434), e.g., regarded li as an immutable, ultimate principle, often using it as a synonym for the buddha-nature (FOXING) or the true self (zhenwo). During the Tang dynasty, Huayan Buddhism (HUAYAN ZONG) employed the term in a philosophically sophisticated manner, although with varying meanings. For DUSHUN, the putative founder of the Huayan school, li represents not a substance or thing but, instead, a proposition that expresses the true identity of the phenomenal world. For example, li could refer to the principle that all phenomena (SHI) are empty (suNYATĀ), a proposition that is only understandable through practice. His successors in the Huayan school, such as FAZANG and CHENGGUAN, imbued the term with additional ontological connotations. Fazang identified li with the mind as suchness (TATHATĀ; BHuTATATHATĀ) described in the DASHENG QIXIN LUN ("Awakening of Faith According to the Mahāyāna"), which he considered to be synonymous with the TATHĀGATAGARBHA. Developing on Fazang's thought, Chengguan viewed li as the essential quality that pervades all four realms of reality (DHARMADHĀTU; SI FAJIE). During the Song dynasty, Neo-Confucian philosophers reinterpreted the term to fit a Confucian philosophical context. They interpreted li as an inherent principle within things that makes them what they are; when applied to human beings, li thus refers to the four inner moral essences of humaneness, righteousness, propriety, and wisdom. Some aspects of these Neo-Confucian interpretations of the term li appear in the writings of such Song-dynasty Chan masters as DAHUI ZONGGAO.
Lords, the immutable
ṁ rahasyam ::: highest secret, the "supreme mystery of the being of the Purushottama, . . . the miracle of a supreme Person and apparent vast Impersonal that are one, an immutable transcendent Self of all things and a Spirit that manifests itself here at the very foundation of cosmos as an infinite and multiple personality acting everywhere". [Cf. Gita 4.3]
Nyingpo (Tibetan) snying po. Essence, pith, heart, equivalent to the Sanskrit hridaya; has all the senses of the English word heart. Applied particularly to the universal intelligent essence, alaya, which is “the basis of every visible and invisible thing, . . . though it is eternal and immutable in its essence, it reflects itself in every object of the Universe . . .” (SD 1:48). Hence it corresponds to the world-soul. In Tibet it likewise frequently is called tsang.
Of the many theological doctrines included in this philosophy, there are to be noted those of the Torah and prophecy. The Torah is considered by all philosophers divinely revealed. The Sinaitic revelation was accomplished by means of a specially created voice which uttered the commandments. The Torah is therefore immutable and is eternal. Its purpose is to train men for a good life. According to Maimonides, the Torah aims at both the improvement of the soul and of the body. The first is accomplished the second by numerous laws which regulate the by inculcating right conceptions about God, and life of the individual and society.
parabrahman ::: the supreme Reality (brahman), "absolute and ineffable . . . beyond all cosmic being", from which "originate both the mobile and the immobile, the mutable and the immutable, the action and the silence"; it "is not Being [sat] or Non-Being [asat], but something of which Being & Non-Being are primary symbols". As it is "indescribable by any name or definite conception", it is referred to by the neuter pronoun tat, That, in order "to speak of this Unknowable in the most comprehensive and general way . . . ; but this neuter does not exclude the aspect of universal and transcendent Personality". parabrahman-mah parabrahman-mahamaya
Plato's theory of knowledge can hardly be discussed apart from his theory of reality. Through sense perception man comes to know the changeable world of bodies. This is the realm of opinion (doxa), such cognition may be more or less clear but it never rises to the level of true knowledge, for its objects are impermanent and do not provide a stable foundation for science. It is through intellectual, or rational, cognition that man discovers another world, that of immutable essences, intelligible realities, Forms or Ideas. This is the level of scientific knowledge (episteme); it is reached in mathematics and especially in philosophy (Repub. VI, 510). The world of intelligible Ideas contains the ultimate realities from which the world of sensible things has been patterned. Plato experienced much difficulty in regard to the sort of existence to be attributed to his Ideas. Obviously it is not the crude existence of physical things, nor can it be merely the mental existence of logical constructs. Interpretations have varied from the theory of the Christian Fathers (which was certainly not that of Plato himself) viz , that the Ideas are exemplary Causes in God's Mind, to the suggestion of Aristotle (Metaphysics, I) that they are realized, in a sense, in the world of individual things, but are apprehended only by the intellect The Ideas appear, however, particularly in the dialogues of the middle period, to be objective essences, independent of human minds, providing not only the foundation for the truth of human knowledge but afso the ontological bases for the shadowy things of the sense world. Within the world of Forms, there is a certain hierarchy. At the top, the most noble of all, is the Idea of the Good (Repub. VII), it dominates the other Ideas and they participate in it. Beauty, symmetry and truth are high-ranking Ideas; at times they are placed almost on a par with the Good (Philebus 65; also Sympos. and Phaedrus passim). There are, below, these, other Ideas, such as those of the major virtues (wisdom, temperance, courage, justice and piety) and mathematical terms and relations, such as equality, likeness, unlikeness and proportion. Each type or class of being is represented by its perfect Form in the sphere of Ideas, there is an ideal Form of man, dog, willow tree, of every kind of natural object and even of artificial things like beds (Repub. 596). The relationship of the "many" objects, belonging to a certain class of things in the sense world, to the "One", i.e. the single Idea which is their archetype, is another great source of difficulty to Plato. Three solutions, which are not mutually exclusive, are suggested in the dialogues (1) that the many participate imperfectly in the perfect nature of their Idea, (2) that the many are made in imitation of the One, and (3) that the many are composed of a mixture of the Limit (Idea) with the Unlimited (matter).
purus.a (akshara purusha) ::: the immutable spirit, the unchang. ara purusa ing purus.a: "the inactive Purusha free from Prakriti and her works", who stands above all things "in his imperturbable immobility of eternal silence and calm".
purusah ... aksarat paratah parah ::: a purusa supreme beyond the Immutable [aksara]. [Mund. 2.1.2]
Purushas, Three ::: Atman represents itself to the consciousness of the creature in three states, dependent on the relations between Purusha and Prakriti, the Soul and Nature. These three states are Akshara, unmoving or immutable; Kshara, moving or mutable; and Para or Uttama, Supreme or Highest.
Ref: CWSA Vol. 17, Page: 32
purus.ottama (purushottama; purushottam) ::: the supreme Soul, the purusottama supreme Being, "the supernal Person of whom all self and nature, all being and becoming in this or any universe are the self-conception and the self-energising"; the highest purus.a, who manifests himself in the aks.ara (immutable) and the ks.ara (mutable), as purus.a poised in himself and purus.a active in prakr.ti. purus purusottama-paraprakrti
purusottama (Purushottama) ::: the Supreme divine Person; the Supreme Being who is superior both to the mutable Being and to the Immutable; the Divine Being
Rumi, 13th century Iranian mystic poet, considers ahu (jan) conscious life, in which the immutable divine knowledge is reflected. Molavi attributes three qualities to jan: consciousness; ability to distinguish between good and evil; and an inclination towards good and resentment towards evil (Massnavi bk 6). Ferdowsi, 10th century Iranian poet, considers kherad (intellect) the preserver of ahu, the first creation and the integral part of jan.
Sadaikarupa (Sanskrit) Sadaikarūpa [from sadā always + eka one + rūpa form] Always the one and same body; the essence of immutable nature. This Hindu philosophical term means the cosmically perduring (through both pralaya and manvantara following each other alternately) of the karmic substance of universal nature, however much cosmic karma may mold or vary the cosmic fields in and upon which it is eternally active.
Sakwala (Sinhalese, Cakkavāḷa in Pali) Gautama Buddha uttered this “word” (bana) in his oral instructions to denote “a solar system, of which there is an infinite number in the universe, and which denotes that space to which the light of every sun extends. Each Sakwala contains earths, hells and heavens (meaning good and bad spheres, our earth being considered as hell, in Occultism); attains its prime, then falls into decay and is finally destroyed at regularly recurring periods, in virtue of one immutable law. Upon the earth, the Master taught that there have been already four great ‘continents’ (the Land of the Gods, Lemuria, Atlantis, and the present ‘continent’ divided into five parts of the Secret Doctrine), and that three more have to appear. The former ‘did not communicate with each other,’ a sentence showing that Buddha was not speaking of the actual continents known in his day (for Patala or America was perfectly familiar to the ancient Hindus), but of the four geological formations of the earth, with their four distinct root-races which had already disappeared” (TG 285). See also SAHA
Samata ::: Equality does not mean a fresh ignorance or blindness; it does not call for and need not initiate a greyness of vision and a blotting out of all hues. Difference is there, variation of expression is there and this variation we shall appreciate, —far more justly than we could when the eye was clouded by a partial and erring love and hate, admiration and scorn, sympathy and antipathy, attraction and repulsion. But behind the variation we shall always see the Complete and Immutable who dwells within it and we shall feel, know or at least, if it is hidden from us, trust in the wise purpose and divine necessity of the particular manifestation, whether it appear to our human standards harmonious and perfect or crude and unfinished or even false and evil.
Ref: CWSA Vol. 23-24, Page: 224-25
Sat (Sanskrit) Sat [from the verbal root as to be] Being; the real, the enduring fundamental essence of the world, “for Sat is in itself neither the ‘existent,’ nor ‘being.’ Sat is the immutable, the ever present, changeless and eternal root, from and through which all proceeds. But it is far more than the potential force in the seed, which propels onward the process of development, or what is now called evolution. It is the ever becoming, though the never manifesting. Sat is born from Asat and ASAT is begotten by sat: the perpetual motion in a circle, truly; yet a circle that can be squared only at the supreme Initiation, at the threshold of Paranirvana” (SD 2:449-50).
Sri Aurobindo: "Akshara, the immobile, the immutable, is the silent and inactive self, it is the unity of the divine Being, Witness of Nature, but not involved in its movement; it is the inactive Purusha free from Prakriti and her works.” Essays on the Gita
Sri Aurobindo: "[The Divine"s] totality of finite and changeable circumstances dependent on an equal, immutable and eternal Infinity is what we call the Universe.” *The Upanishads
*Sri Aurobindo: "The Indian explanation of fate is Karma. We ourselves are our own fate through our actions, but the fate created by us binds us; for what we have sown, we must reap in this life or another. Still we are creating our fate for the future even while undergoing old fate from the past in the present. That gives a meaning to our will and action and does not, as European critics wrongly believe, constitute a rigid and sterilising fatalism. But again, our will and action can often annul or modify even the past Karma, it is only certain strong effects, called utkata karma, that are non-modifiable. Here too the achievement of the spiritual consciousness and life is supposed to annul or give the power to annul Karma. For we enter into union with the Will Divine, cosmic or transcendent, which can annul what it had sanctioned for certain conditions, new-create what it had created, the narrow fixed lines disappear, there is a more plastic freedom and wideness. Neither Karma nor Astrology therefore points to a rigid and for ever immutable fate.” Letters on Yoga
tetrachord ::: n. --> A scale series of four sounds, of which the extremes, or first and last, constituted a fourth. These extremes were immutable; the two middle sounds were changeable.
That Translating the Sanskrit tat or tad, the nameless or ineffable. Beyond the utmost that can be defined must necessarily be postulated that which cannot be defined; beyond the utmost confines of the comprehensible must be placed that which cannot be comprehended: the All, symbolized by the circle without a central point. It is abstract space, and the point in the center is Aditi or potential space. It is the One, which is Brahman and pums (spirit) and pradhana (primordial matter), immutable because being abstract infinite space without attributes, preceding all manifestations, remaining after all manifestations have vanished in pralaya. Therefore it is nonbeing to us in the sense that it is Be-ness, abstract space and frontierless duration as one. The Qabbalistic equivalent, ’eyn soph (without bounds), is before all numbers, and is that from which all numbers proceed.
“The Absolute manifests itself in two terms, a Being and a Becoming. The Being is the fundamental reality; the Becoming is an effectual reality: it is a dynamic power and result, a creative energy and working out of the Being, a constantly persistent yet mutable form, process, outcome of its immutable formless essence.” The Life Divine
"The Gita answers by presenting the Supreme as something greater even than the immutable Self, more comprehensive, one who is at once this Self and the Master of works in Nature. But he directs the works of Nature with the eternal calm, the equality, the superiority to works and personality which belong to the immutable. This, we may say, is the poise of being from which he directs works, and by growing into this we are growing into his being and into the poise of divine works. From this he goes forth as the Will and Power of his being in Nature, manifests himself in all existences, is born as Man in the world, is there in the heart of all men, reveals himself as the Avatar, the divine birth in man; and as man grows into his being, it is into the divine birth that he grows.” Essays on the Gita
“The Gita answers by presenting the Supreme as something greater even than the immutable Self, more comprehensive, one who is at once this Self and the Master of works in Nature. But he directs the works of Nature with the eternal calm, the equality, the superiority to works and personality which belong to the immutable. This, we may say, is the poise of being from which he directs works, and by growing into this we are growing into his being and into the poise of divine works. From this he goes forth as the Will and Power of his being in Nature, manifests himself in all existences, is born as Man in the world, is there in the heart of all men, reveals himself as the Avatar, the divine birth in man; and as man grows into his being, it is into the divine birth that he grows.” Essays on the Gita
The Ineffable: *Sri Aurobindo: "It is this essential indeterminability of the Absolute that translates itself into our consciousness through the fundamental negating positives of our spiritual experience, the immobile immutable Self, the Nirguna Brahman, the Eternal without qualities, the pure featureless One Existence, the Impersonal, the Silence void of activities, the Non-being, the Ineffable and the Unknowable. On the other side it is the essence and source of all determinations, and this dynamic essentiality manifests to us through the fundamental affirming positives in which the Absolute equally meets us; for it is the Self that becomes all things, the Saguna Brahman, the Eternal with infinite qualities, the One who is the Many, the infinite Person who is the source and foundation of all persons and personalities, the Lord of creation, the Word, the Master of all works and action; it is that which being known all is known: these affirmatives correspond to those negatives. For it is not possible in a supramental cognition to split asunder the two sides of the One Existence, — even to speak of them as sides is excessive, for they are in each other, their co-existence or one-existence is eternal and their powers sustaining each other found the self-manifestation of the Infinite.” The Life Divine
The philosophies which recognise Mind alone as the creator of the worlds or accept an original principle with Mind as the only mediator between it and the forms of the universe, may be divided into the purely noumenal and the idealistic. The purely noumenal recognise in the cosmos only the work of Mind, Thought, Idea: but Idea may be purely arbitrary and have no essential relation to any real Truth of existence; such Truth, if it exists, may be regarded as a mere Absolute aloof from all relations and irreconcilable with a world of relations. The idealistic interpretation supposes a relation between the Truth behind and the conceptive phenomenon in front, a relation which is not merely that of an antinomy and opposition. The view I am presenting goes farther in idealism; it sees the creative Idea as Real-Idea, that is to say, a power of Conscious Force expressive of real being, born out of real being and partaking of its nature and neither a child of the Void nor a weaver of fictions. It is conscious Reality throwing itself into mutable forms of its own imperishable and immutable substance.
Ref: CWSA Vol. 21-22, Page: 125
…there are three, the Kshara, the Akshara, the Uttama. Kshara, the mobile, the mutable is Nature, svabhava, it is the various becoming of the soul; the Purusha here is the multiplicity of the divine Being; it is the Purusha multiple not apart from, but in Prakriti. Akshara, the immobile, the immutable, is the silent and inactive self, it is the unity of the divine Being, Witness of Nature, but not involved in its movement; it is the inactive Purusha free from Prakriti and her works. The Uttama is the Lord, the supreme Brahman, the supreme Self, who possesses both the immutable unity and the mobile multiplicity.
Ref: CWSA Vol. 19, Page: 79
The soul or psyche is immutable only^ in the sense that it contains all the possibilities of the Divine within it, but it has to evolve them and in its evolution it assumes the form of a developing ps3'cbic individual evolving in tbS manifestation the individual Prakriti and taking part Jn the evolution. It is the spark of the Divine J^re that grows behind the mind, vital and physical by means of the psychic being until h is able to transform the Prakriti of Ignorance into a Prakriti of Knowledge. This evolving psychic being is not therefore at any time all that the soul or essential psychic existence bears within it.
::: "The soul or psyche is immutable only in the sense that it contains all the possibilities of the Divine within it, but it has to evolve them and in its evolution it assumes the form of a developing psychic individual evolving in the manifestation the individual Prakriti and taking part in the evolution. It is the spark of the Divine Fire that grows behind the mind, vital and physical by means of the psychic being until it is able to transform the Prakriti of Ignorance into a Prakriti of Knowledge.” *Letters on Yoga
“The soul or psyche is immutable only in the sense that it contains all the possibilities of the Divine within it, but it has to evolve them and in its evolution it assumes the form of a developing psychic individual evolving in the manifestation the individual Prakriti and taking part in the evolution. It is the spark of the Divine Fire that grows behind the mind, vital and physical by means of the psychic being until it is able to transform the Prakriti of Ignorance into a Prakriti of Knowledge.” Letters on Yoga
"The view I am presenting goes farther in idealism; it sees the creative Idea as Real-Idea, that is to say, a power of Conscious Force expressive of real being, born out of real being and partaking of its nature and neither a child of the Void nor a weaver of fictions. It is conscious Reality throwing itself into mutable forms of its own imperishable and immutable substance. The world is therefore not a figment of conception in the universal Mind, but a conscious birth of that which is beyond Mind into forms of itself.” The Life Divine
“The view I am presenting goes farther in idealism; it sees the creative Idea as Real-Idea, that is to say, a power of Conscious Force expressive of real being, born out of real being and partaking of its nature and neither a child of the Void nor a weaver of fictions. It is conscious Reality throwing itself into mutable forms of its own imperishable and immutable substance. The world is therefore not a figment of conception in the universal Mind, but a conscious birth of that which is beyond Mind into forms of itself.” The Life Divine
Towers of Hanoi "games" A classic computer science problem, invented by Edouard Lucas in 1883, often used as an example of {recursion}. "In the great temple at Benares, says he, beneath the dome which marks the centre of the world, rests a brass plate in which are fixed three diamond needles, each a cubit high and as thick as the body of a bee. On one of these needles, at the creation, God placed sixty-four discs of pure gold, the largest disc resting on the brass plate, and the others getting smaller and smaller up to the top one. This is the Tower of Bramah. Day and night unceasingly the priests transfer the discs from one diamond needle to another according to the fixed and immutable laws of Bramah, which require that the priest on duty must not move more than one disc at a time and that he must place this disc on a needle so that there is no smaller disc below it. When the sixty-four discs shall have been thus transferred from the needle on which at the creation God placed them to one of the other needles, tower, temple, and Brahmins alike will crumble into dust, and with a thunderclap the world will vanish." The recursive solution is: Solve for n-1 discs recursively, then move the remaining largest disc to the free needle. Note that there is also a non-recursive solution: On odd-numbered moves, move the smallest sized disk clockwise. On even-numbered moves, make the single other move which is possible. ["Mathematical Recreations and Essays", W W R Ball, p. 304] {The rec.puzzles Archive (http://rec-puzzles.org/sol.pl/induction/hanoi)}. (2003-07-13)
universe ::: “[The Divine’s] totality of finite and changeable circumstances dependent on an equal, immutable and eternal Infinity is what we call the Universe.” The Upanishads
unmutable ::: a. --> Immutable.
uttama ::: highest; the supreme Being (purus.ottama), "the supreme Brahman, the supreme Self, who possesses both the immutable unity and the mobile multiplicity", the Lord (isvara) who "by a large .... mobility and action of His nature, His energy, His will and power . . . manifests Himself in the world and by a greater stillness and immobility of His being . . . is aloof from it". uttama uttamam
**witness soul ::: …”the witness soul is the immutable Purusha,” *Essays on the Gita*
KEYS (10k)
12 Sri Aurobindo
4 The Mother
2 The Book of Wisdom
2 Hermes
2 Sri Ramana Maharshi
2 Saint Thomas Aquinas
1 Tadeka Shingen
1 Plato: Republic
1 Ken Wilber
1 Katha Upanishad
1 J. Tauler
1 Giordano Bruno
1 Canon in Pali
1 Bhagavad-Gita VIII. 18
1 Aleister Crowley
NEW FULL DB (2.4M)
15 Sri Aurobindo
8 Charles Darwin
8 Anonymous
6 The Mother
6 Ta Nehisi Coates
6 Kristin Hannah
5 Friedrich Nietzsche
5 Azar Nafisi
4 H L Mencken
4 Haruki Murakami
4 George Washington
4 Donna Tartt
4 A W Tozer
3 tienne Gilson
3 Sri Nisargadatta Maharaj
3 Saint Augustine of Hippo
3 Rodney Stark
3 Pierre Simon Laplace
3 Napoleon Bonaparte
3 Mohsin Hamid
1:An immutable Power has made this mutable world; ~ Sri Aurobindo, Savitri, The Vision and the Boon, #KEYS
2:Being but one, she is capable of all; immutable in herself, she renews all things; she diffuses herself among the nations in saintly souls. ~ The Book of Wisdom, #KEYS
3:The Divine's Presence is for us an absolute, immutable, invariable fact.
~ The Mother, Words Of The Mother II, The Divine Is with You, 11, [T3],#KEYS
4:The characteristic law of Spirit is self-existent perfection and immutable infinity. ~ Sri Aurobindo, The Synthesis Of Yoga, The Threefold Life, #KEYS
5:The one who has realized the supreme truth is aware of the one as the real Self in all things, eternal and immutable. ~ Sri Ramana Maharshi, #KEYS
6:The one as the real, the Self in selves, in all things, eternal and immutable, in all that is impermanent and mutable. ~ Sri Ramana Maharshi, #KEYS
7:Those, on the contrary, who contemplate the immutable essence of things, have knowledge and not opinions. ~ Plato: Republic, the Eternal Wisdom #KEYS
8:Man, every time he gives up and abandons himself, finds God in the depths of his heart, as if the immutable principle of his abnegation. ~ J. Tauler, the Eternal Wisdom #KEYS
9:Being but one, she is capable of all; immutable in herself, she renews all things; she diffuses herself among the nations in saintly souls. ~ The Book of Wisdom, the Eternal Wisdom #KEYS
10:Time takes away everything and gives everything; all changes but nothing is abolished, it is a thing immutable, eternal and always identical and one. ~ Giordano Bruno, the Eternal Wisdom #KEYS
11:Since the knowledge of God is His substance, just as His substance is altogether immutable, so His knowledge likewise must be altogether invariable ~ Saint Thomas Aquinas, (ST 1.14.15)., #KEYS
12:Truth is the perfect virtue, the sovereign good that is not troubled by matter nor circumscribed by the body, the good bare, evident, unalterable, august, immutable. ~ Hermes, the Eternal Wisdom #KEYS
13:That is why the incorporeal eye** should be raised to contemplate not the figure, not the body, not the appearance, but that which is calm, tran quil, solid, immutable. ~ Hermes, the Eternal Wisdom #KEYS
14:There is a supreme state unmanifest beyond this Nature and eternal which perishes not when all creatures perish; it is unmanifest and immutable and the supreme goal. ~ Bhagavad-Gita VIII. 18, the Eternal Wisdom #KEYS
15:That being known which is without sound, touch or form, inexhaustible, eternal, without beginning or end, greater than the great self, immutable, man escapes from the month of death. ~ Katha Upanishad, the Eternal Wisdom #KEYS
16:That is the supreme felicity of those who have won their victory, it is the perfect and immutable peace, the defeat of Impermanence, a pure and luminous condition, the victory over death. ~ Canon in Pali, the Eternal Wisdom #KEYS
17:All my thoughts go towards Thee, all my acts are consecrated to Thee; Thy Presence is for me an absolute, immutable, invariable fact, and Thy Peace dwells constantly in my heart. ~ The Mother, Prayers And Meditations, Nov 19th 1912, #KEYS
18:Men direct their gaze upon fugitive appearances and the transitory brilliance of this world of the senses and they lend no attention to the immutable Reality which remains unknown to them. ~ Tadeka Shingen, the Eternal Wisdom #KEYS
19:Well is the unconscious rule for the animal breeds
Content to live beneath the immutable yoke;
Man turns to a nobler walk, a master path. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,#KEYS
20:Virtue arises from the desire for the immutable God, and so charity, which is the love of God, is called the root of the virtues, according to Eph. 3:17: "Rooted and founded in charity" ~ Saint Thomas Aquinas, (ST 1-2.84.1ad1)., #KEYS
21:the philosophic second period of indifference :::
There is next a period of high-seated impartiality and indifference in which the soul becomes free from exultation and depression and escapes from the snare of eagerness of joy as from the dark net of the pangs of grief and suffering. All things and persons and forces, all thoughts and feelings and sensations and actions, one's own no less than those of others, are regarded from above by a spirit that remains intact and immutable and is not disturbed by these things.
~ Sri Aurobindo, The Synthesis Of Yoga, Equality and the Annihilation of Ego,#KEYS
22:A union of the Real with the unique,
A gaze of the Alone from every face,
The Presence of the Eternal in the hours
Widening the mortal mind’s half-look on things,
Bridging the gap between man’s force and Fate
Made whole the fragment-being we are here. (7.15)
A firm spiritual poise,
A constant lodging in the Eternal's realm,
A safety in the Silence and the Ray,
A settlement in the Immutable. (7.16)
His heights of being lived in the still Self;
His mind could rest on a supernal ground
And look down on the magic and the play
Where the God-child lies on the lap of Night and Dawn
And the Everlasting puts on Time’s disguise. (7.17)
~ Sri Aurobindo, Savitri, 1:3, || 7.15 - 7.17 ||,#KEYS
23:Thou must teach us the path to be followed and Thou must give us the power to follow it to the very end. . . .
O Thou source of all love and all light, Thou whom we cannot know in Thyself but can manifest ever more completely and perfectly, Thou whom we cannot conceive but can approach in profound silence, to complete Thy incommensurable boons Thou must come to our help until we have gained Thy victory. . . .
Let that true love be born which soothes all suffering; establish that immutable peace wherein resides true power; give us the sovereign knowledge which dispels all darkness. . . .
From the infinite depths to this most external body, in its smallest elements, Thou dost move and live and vibrate and set all in motion, and the whole being is now only a single block, infinitely multiple yet absolutely coherent, animated by one tremendous vibration: Thou.
~ The Mother, Prayers And Meditations,#KEYS
24:Prudence and Balance
Vigilance: indispensable for all true progress.
*
In each human being there is a beast crouching ready to manifest at the slightest unwatchfulness. The only remedy is a constant vigilance. 18 August 1954
*
Prudence: very useful for weakness because weakness needs prudence; strength does not need it.
*
Common sense: it is very practical and avoids any mistakes, but it lacks light.
*
Sobriety has never done harm to anyone.
** *
Equanimity: immutable peace and calm.
*
In the deep peace of equanimity the love will grow to its full
blossoming in a sense of pure and constant unity. 5 October 1934
*
All mischief comes from a lack of balance.
So, let us keep our balance carefully, always, in all circumstances. 10 August 1954
*
Perfect balance: one of the most important conditions of a growing peace. ~ The Mother, Words Of The Mother II,#KEYS
25:But what then of that silent Self, inactive, pure, self-existent, self-enjoying, which presented itself to us as the abiding justification of the ascetic? Here also harmony and not irreconcilable opposition must be the illuminative truth. The silent and the active Brahman are not different, opposite and irreconcilable entities, the one denying, the other affirming a cosmic illusion; they are one Brahman in two aspects, positive and negative, and each is necessary to the other. It is out of this Silence that the Word which creates the worlds for ever proceeds; for the Word expresses that which is self-hidden in the Silence. It is an eternal passivity which makes possible the perfect freedom and omnipotence of an eternal divine activity in innumerable cosmic systems. For the becomings of that activity derive their energies and their illimitable potency of variation and harmony from the impartial support of the immutable Being, its consent to this infinite fecundity of its own dynamic Nature. ~ Sri Aurobindo, The Life Divine, Reality Omnipresent, #KEYS
26:When, then, by the withdrawal of the centre of consciousness from identification with the mind, life and body, one has discovered ones true self, discovered the oneness of that self with the pure, silent, immutable Brahman, discovered in the immutable, in the Akshara Brahman, that by which the individual being escapes from his own personality into the impersonal, the first movement of the Path of Knowledge has been completed. It is the sole that is absolutely necessary for the traditional aim of the Yoga of Knowledge, for immergence, for escape from cosmic existence, for release into the absolute and ineffable Parabrahman who is beyond all cosmic being. The seeker of this ultimate release may take other realisations on his way, may realise the Lord of the universe, the Purusha who manifests Himself in all creatures, may arrive at the cosmic consciousness, may know and feel his unity with all beings; but these are only stages or circumstances of his journey, results of the unfolding of his soul as it approaches nearer the ineffable goal. To pass beyond them all is his supreme object. When on the other hand, having attained to the freedom and the silence and the peace, we resume possession by the cosmic consciousness of the active as well as the silent Brahman and can securely live in the divine freedom as well as rest in it, we have completed the second movement of the Path by which the integrality of self-knowledge becomes the station of the liberated soul.
~ Sri Aurobindo, The Synthesis Of Yoga,#KEYS
27:Life clung to its seat with cords of gasping breath;
Lapped was his body by a tenebrous tongue.
Existence smothered travailed to survive;
Hope strangled perished in his empty soul,
Belief and memory abolished died
And all that helps the spirit in its course.
There crawled through every tense and aching nerve
Leaving behind its poignant quaking trail
A nameless and unutterable fear.
As a sea nears a victim bound and still,
The approach alarmed his mind for ever dumb
Of an implacable eternity
Of pain inhuman and intolerable.
This he must bear, his hope of heaven estranged;
He must ever exist without extinction's peace
In a slow suffering Time and tortured Space,
An anguished nothingness his endless state.
A lifeless vacancy was now his breast,
And in the place where once was luminous thought,
Only remained like a pale motionless ghost
An incapacity for faith and hope
And the dread conviction of a vanquished soul
Immortal still but with its godhead lost,
Self lost and God and touch of happier worlds.
But he endured, stilled the vain terror, bore
The smothering coils of agony and affright;
Then peace returned and the soul's sovereign gaze.
To the blank horror a calm Light replied:
Immutable, undying and unborn,
Mighty and mute the Godhead in him woke
And faced the pain and danger of the world.
He mastered the tides of Nature with a look:
He met with his bare spirit naked Hell.
~ Sri Aurobindo, Savitri, The Descent into Night,#KEYS
28:The Quest
A part, immutable, unseen,
Being, before itself had been,
Became. Like dew a triple queen
Shone as the void uncovered:
The silence of deep height was drawn
A veil across the silver dawn
On holy wings that hovered.
The music of three thoughts became
The beauty, that is one white flame,
The justice that surpasses shame,
The victory, the splendour,
The sacred fountain that is whirled
From depths beyond that older world
A new world to engender.
The kingdom is extended. Night
Dwells, and I contemplate the sight
That is not seeing, but the light
That secretly is kindled,
Though oft-time its most holy fire
Lacks oil, whene'er my own Desire
Before desire has dwindled.
I see the thin web binding me
With thirteen cords of unity
Toward the calm centre of the sea.
(O thou supernal mother!)
The triple light my path divides
To twain and fifty sudden sides
Each perfect as each other.
Now backwards, inwards still my mind
Must track the intangible and blind,
And seeking, shall securely find
Hidden in secret places
Fresh feasts for every soul that strives,
New life for many mystic lives,
And strange new forms and faces.
My mind still searches, and attains
By many days and many pains
To That which Is and Was and reigns
Shadowed in four and ten;
And loses self in sacred lands,
And cries and quickens, and understands
Beyond the first Amen.
~ Aleister Crowley,#KEYS
29:the characteristics of Life, Mind and Spirit :::
The characteristic energy of bodily Life is not so much in progress as in persistence, not so much in individual self-enlargement as in self-repetition. There is, indeed, in physical Nature a progression from type to type, from the vegetable to the animal, from the animal to man; for even in inanimate Matter Mind is at work. But once a type is marked off physically, the chief immediate preoccupation of the terrestrial Mother seems to be to keep it in being by a constant reproduction. For Life always seeks immortality; but since individual form is impermanent and only the idea of a form is permanent in the consciousness that creates the universe, -for there it does not perish,- such constant reproduction is the only possible material immortality. Self-preservation, self-repetition, self-multiplication are necessarily, then, the predominant instincts of all material existence.
The characteristic energy of pure Mind is change and the more it acquires elevation and organisation, the more this law of Mind assumes the aspect of a continual enlargement, improvement and better arrangement of its gains and so of a continual passage from a smaller and simpler to a larger and more complex perfection. For Mind, unlike bodily life, is infinite in its field, elastic in its expansion, easily variable in its formations. Change, then, self-enlargement and self-improvement are its proper instincts. Its faith is perfectibility, its watchword is progress.
The characteristic law of Spirit is self-existent perfection and immutable infinity. It possesses always and in its own right the immortality which is the aim of Life and the perfection which is the goal of Mind. The attainment of the eternal and the realisation of that which is the same in all things and beyond all things, equally blissful in universe and outside it, untouched by the imperfections and limitations of the forms and activities in which it dwells, are the glory of the spiritual life.
~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions Of the Synthesis, The Threefold Life,#KEYS
30:If we look at this picture of the Self-Existence and its works as a unitary unlimited whole of vision, it stands together and imposes itself by its convincing totality: but to the analysis of the logical intellect it offers an abundance of difficulties, such as all attempts to erect a logical system out of a perception of an illimitable Existence must necessarily create; for any such endeavour must either effect consistency by an arbitrary sectioning of the complex truth of things or else by its comprehensiveness become logically untenable. For we see that the Indeterminable determines itself as infinite and finite, the Immutable admits a constant mutability and endless differences, the One becomes an innumerable multitude, the Impersonal creates or supports personality, is itself a Person; the Self has a nature and is yet other than its nature; Being turns into becoming and yet it is always itself and other than its becomings; the Universal individualises itself and the Individual universalises himself; Brahman is at once void of qualities and capable of infinite qualities, the Lord and Doer of works, yet a non-doer and a silent witness of the workings of Nature. If we look carefully at these workings of Nature, once we put aside the veil of familiarity and our unthinking acquiescence in the process of things as natural because so they always happen, we discover that all she does in whole or in parts is a miracle, an act of some incomprehensible magic. The being of the Self-existence and the world that has appeared in it are, each of them and both together, a suprarational mystery. There seems to us to be a reason in things because the processes of the physical finite are consistent to our view and their law determinable, but this reason in things, when closely examined, seems to stumble at every moment against the irrational or infrarational and the suprarational: the consistency, the determinability of process seems to lessen rather than increase as we pass from matter to life and from life to mentality; if the finite consents to some extent to look as if it were rational, the infinitesimal refuses to be bound by the same laws and the infinite is unseizable. As for the action of the universe and its significance, it escapes us altogether; if Self, God or Spirit there be, his dealings with the world and us are incomprehensible, offer no clue that we can follow. God and Nature and even ourselves move in a mysterious way which is only partially and at points intelligible, but as a whole escapes our comprehension. All the works of Maya look like the production of a suprarational magical Power which arranges things according to its wisdom or its phantasy, but a wisdom which is not ours and a phantasy which baffles our imagination. ~ Sri Aurobindo, The Life Divine, 2.02, #KEYS
31:Something happened to you before you were born, and this is what it was:
STAGE ONE: THE CHIKHAI
The events of the 49-day Bardo period are divided into three major stages, the Chikhai, the Chonyid, and the Sidpa (in that order). Immediately following physical death, the soul enters the Chikhai, which is simply the state of the immaculate and luminous Dharmakaya, the ultimate Consciousness, the BrahmanAtman. This ultimate state is given, as a gift, to all individuals: they are plunged straight into ultimate reality and exist as the ultimate Dharmakaya. "At this moment," says the Bardo Thotrol, "the first glimpsing of the Bardo of the Clear Light of Reality, which is the Infallible Mind of the Dharmakaya, is experienced by all sentient beings.''110 Or, to put it a different way, the Thotrol tells us that "Thine own consciousness, shining, void, and inseparable from the Great Body of Radiance, hath no birth, nor death, and is the Immutable Light-Buddha Amitabha. Knowing this is sufficient. Recognizing the voidness of thine own intellect to be Buddhahood ... is to keep thyself in the Divine Mind."110 In short, immediately following physical death, the soul is absorbed in and as the ultimate-causal body (if we may treat them together).
Interspersed with this brief summary of the Bardo Thotrol, I will add my commentaries on involution and on the nature of the Atman project in involution. And we begin by noting that at the start of the Bardo experience, the soul is elevated to the utter heights of Being, to the ultimate state of Oneness-that is, he starts his Bardo career at the top. But, at the top is usually not where he remains, and the Thotrol tells us why. In Evans-Wentz's words, "In the realm of the Clear Light [the highest Chikhai stage] the mentality of a person . . . momentarily enjoys a condition of balance, of perfect equilibrium, and of [ultimate] oneness. Owing to unfamiliarity with such a state, which is an ecstatic state of non-ego, of [causal] consciousness, the . . . average human being lacks the power to function in it; karmic propensities becloud the consciousness-principle with thoughts of personality, of individualized being, of dualism, and, losing equilibrium, the consciousness-principle falls away from the Clear Light."
The soul falls away from the ultimate Oneness because "karmic propensities cloud consciousness"-"karmic propensities'' means seeking, grasping, desiring; means, in fact, Eros. And as this Erosseeking develops, the state of perfect Oneness starts to "break down" (illusorily). Or, from a different angle, because the individual cannot stand the intensity of pure Oneness ("owing to unfamiliarity with such a state"), he contracts away from it, tries to ''dilute it," tries to extricate himself from Perfect Intensity in Atman. Contracting in the face of infinity, he turns instead to forms of seeking, desire, karma, and grasping, trying to "search out" a state of equilibrium. Contraction and Eros-these karmic propensities couple and conspire to drive the soul away from pure consciousness and downwards into multiplicity, into less intense and less real states of being. ~ Ken Wilber, The Atman Project,#KEYS
32:The supreme Form is then made visible. It is that of the infinite Godhead whose faces are everywhere and in whom are all the wonders of existence, who multiplies unendingly all the many marvellous revelations of his being, a world-wide Divinity seeing with innumerable eyes, speaking from innumerable mouths, armed for battle with numberless divine uplifted weapons, glorious with divine ornaments of beauty, robed in heavenly raiment of deity, lovely with garlands of divine flowers, fragrant with divine perfumes. Such is the light of this body of God as if a thousand suns had risen at once in heaven. The whole world multitudinously divided and yet unified is visible in the body of the God of Gods. Arjuna sees him, God magnificent and beautiful and terrible, the Lord of souls who has manifested in the glory and greatness of his spirit this wild and monstrous and orderly and wonderful and sweet and terrible world, and overcome with marvel and joy and fear he bows down and adores with words of awe and with clasped hands the tremendous vision. "I see" he cries "all the gods in thy body, O God, and different companies of beings, Brahma the creating lord seated in the Lotus, and the Rishis and the race of the divine Serpents. I see numberless arms and bellies and eyes and faces, I see thy infinite forms on every side, but I see not thy end nor thy middle nor thy beginning, O Lord of the universe, O Form universal. I see thee crowned and with thy mace and thy discus, hard to discern because thou art a luminous mass of energy on all sides of me, an encompassing blaze, a sun-bright fire-bright Immeasurable. Thou art the supreme Immutable whom we have to know, thou art the high foundation and abode of the universe, thou art the imperishable guardian of the eternal laws, thou art the sempiternal soul of existence."
But in the greatness of this vision there is too the terrific image of the Destroyer. This Immeasurable without end or middle or beginning is he in whom all things begin and exist and end.
This Godhead who embraces the worlds with his numberless arms and destroys with his million hands, whose eyes are suns and moons, has a face of blazing fire and is ever burning up the whole universe with the flame of his energy. The form of him is fierce and marvellous and alone it fills all the regions and occupies the whole space between earth and heaven. The companies of the gods enter it, afraid, adoring; the Rishis and the Siddhas crying "May there be peace and weal" praise it with many praises; the eyes of Gods and Titans and Giants are fixed on it in amazement. It has enormous burning eyes; it has mouths that gape to devour, terrible with many tusks of destruction; it has faces like the fires of Death and Time. The kings and the captains and the heroes on both sides of the world-battle are hastening into its tusked and terrible jaws and some are seen with crushed and bleeding heads caught between its teeth of power; the nations are rushing to destruction with helpless speed into its mouths of flame like many rivers hurrying in their course towards the ocean or like moths that cast themselves on a kindled fire. With those burning mouths the Form of Dread is licking all the regions around; the whole world is full of his burning energies and baked in the fierceness of his lustres. The world and its nations are shaken and in anguish with the terror of destruction and Arjuna shares in the trouble and panic around him; troubled and in pain is the soul within him and he finds no peace or gladness. He cries to the dreadful Godhead, "Declare to me who thou art that wearest this form of fierceness. Salutation to thee, O thou great Godhead, turn thy heart to grace. I would know who thou art who wast from the beginning, for I know not the will of thy workings." ~ Sri Aurobindo, Essays On The Gita, 2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer,#KEYS
33:[the sevenfold ignorance and the integral knowledge:]
We are ignorant of the Absolute which is the source of all being and becoming; we take partial facts of being, temporal relations of the becoming for the whole truth of existence,-that is the first, the original ignorance. We are ignorant of the spaceless, timeless, immobile and immutable Self; we take the constant mobility and mutation of the cosmic becoming in Time and Space for the whole truth of existence, -that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-self,-that is the third, the egoistic ignorance. We are ignorant of our eternal becoming in Time; we take this little life in a small span of Time, in a petty field of Space, for our beginning, our middle and our end,-that is the fourth, the temporal ignorance. Even within this brief temporal becoming we are ignorant of our large and complex being, of that in us which is superconscient, subconscient, intraconscient, circumconscient to our surface becoming; we take that surface becoming with its small selection of overtly mentalised experiences for our whole existence,-that is the fifth, the psychological ignorance. We are ignorant of the true constitution of our becoming; we take the mind or life or body or any two of these or all three for our true principle or the whole account of what we are, losing sight of that which constitutes them and determines by its occult presence and is meant to determine sovereignly by its emergence their operations,-that is the sixth, the constitutional ignorance. As a result of all these ignorances, we miss the true knowledge, government and enjoyment of our life in the world; we are ignorant in our thought, will, sensations, actions, return wrong or imperfect responses at every point to the questionings of the world, wander in a maze of errors and desires, strivings and failures, pain and pleasure, sin and stumbling, follow a crooked road, grope blindly for a changing goal,-that is the seventh, the practical ignorance.
Our conception of the Ignorance will necessarily determine our conception of the Knowledge and determine, therefore, since our life is the Ignorance at once denying and seeking after the Knowledge, the goal of human effort and the aim of the cosmic endeavour. Integral knowledge will then mean the cancelling of the sevenfold Ignorance by the discovery of what it misses and ignores, a sevenfold self-revelation within our consciousness:- it will mean [1] the knowledge of the Absolute as the origin of all things; [2] the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; [3] the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; [4] the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; [5] the knowledge of our greater and inner existence behind the surface; [6] the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; [7] the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality.
But this is not an intellectual knowledge which can be learned and completed in our present mould of consciousness; it must be an experience, a becoming, a change of consciousness, a change of being. This brings in the evolutionary character of the Becoming and the fact that our mental ignorance is only a stage in our evolution. The integral knowledge, then, can only come by an evolution of our being and our nature, and that would seem to signify a slow process in Time such as has accompanied the other evolutionary transformations. But as against that inference there is the fact that the evolution has now become conscious and its method and steps need not be altogether of the same character as when it was subconscious in its process. The integral knowledge, since it must result from a change of consciousness, can be gained by a process in which our will and endeavour have a part, in which they can discover and apply their own steps and method: its growth in us can proceed by a conscious self-transformation. It is necessary then to see what is likely to be the principle of this new process of evolution and what are the movements of the integral knowledge that must necessarily emerge in it,-or, in other words, what is the nature of the consciousness that must be the base of the life divine and how that life may be expected to be formed or to form itself, to materialise or, as one might say, to realise.
~ Sri Aurobindo, The Life Divine, pg 680-683 [T1],#KEYS
*** WISDOM TROVE ***
1:Passions change, politics are immutable. ~ napoleon-bonaparte, @wisdomtrove 2:The laws of physics that we regard as & 3:In politics nothing is immutable. Events carry within them an invincible power. ~ napoleon-bonaparte, @wisdomtrove 4:An accident is an inevitable occurrence due to the actions of immutable natural laws. ~ ambrose-bierce, @wisdomtrove 5:The foundation of our national policy will be laid in the pure and immutable principle of private morality. ~ george-washington, @wisdomtrove 6:One point is certain, that truth is one and immutable; until the jurors all agree, they cannot all be right. ~ washington-irving, @wisdomtrove 7:I am almost convinced (quite contrary to opinion I started with) that species are not (it is like confessing a murder) immutable. ~ charles-darwin, @wisdomtrove 8:Freemasonry is founded on the immutable laws of Truth and Justice and its grand object is to promote the happiness of the human race. ~ george-washington, @wisdomtrove 9:For our vanity is such that we hold our own characters immutable, and we are slow to acknowledge that they have changed, even for the better. ~ e-m-forster, @wisdomtrove 10:It wasn't by accident that the Gettysburg address was so short. The laws of prose writing are as immutable as those of flight, of mathematics, of physics. ~ ernest-hemingway, @wisdomtrove 11:The essence of science is that it is always willing to abandon a given idea for a better one; the essence of theology is that it holds its truths to be eternal and immutable. ~ h-l-mencken, @wisdomtrove 12:When one comes to think of it, there are no such things as divine, immutable, or inalienable rights. Rights are things we get when we are strong enough to make good our claim on them. ~ hellen-keller, @wisdomtrove 13:Society is an organism which obeys the immutable law of progress; and change, judicious and cautious change, is necessary for the well being, and indeed the preservation of the social system. ~ swami-vivekananda, @wisdomtrove 14:In politics nothing is immutable. Events carry within them an invincible power. The unwise destroy themselves in resistance. The skillful accept events, take strong hold of them and direct them. ~ napoleon-bonaparte, @wisdomtrove 15:The known is always on the move, it changes, it has no shape of its own, no dwelling place. The knower is the immutable support of all knowledge; Each needs the other, but reality lies beyond. ~ sri-nisargadatta-maharaj, @wisdomtrove 16:Do realise that it is not you who moves from dream to dream, but the dreams flow before you and you are the immutable witness. No happening affects your real being - this is the absolute truth. ~ sri-nisargadatta-maharaj, @wisdomtrove 17:That’s why the theory of evolution cannot accept the idea of souls, at least if by ‘soul’ we mean something indivisible, immutable and potentially eternal. Such an entity cannot possibly result from a step-by-step evolution. ~ yuval-noah-harari, @wisdomtrove 18:God foreknows nothing by contingency, but that He foresees, purposes, and does all things according to His immutable, eternal, and infallible will. By this thunderbolt, "Free-will" is thrown prostrate, and utterly dashed to pieces. ~ martin-luther, @wisdomtrove 19:[The black hole] teaches us that space can be crumpled like a piece of paper into an infinitesimal dot, that time can be extinguished like a blown-out flame, and that the laws of physics that we regard as “sacred,” as immutable, are anything but. ~ john-wheeler, @wisdomtrove 20:The foundations of our national policy will be laid in the pure and immutable principles of private morality, and the preeminence of free government be exemplified by all the attributes which can win the affections of its citizens, and command the respect of the world. ~ george-washington, @wisdomtrove 21:Spirit being Immutable and Indivisible cannot change itself into anything; not divide itself into anything. It thus follows that whatever is dwells and abides in the Totality of Spirit, and the Totality of Spirit is immanent in it and, at the last, is identical with it. ~ william-walker-atkinson, @wisdomtrove 22:One may come armoured, Invinsible. His will immobile meets the mobile hour. The world blows cannot bend this Victor Head. Calm and sure are his steps in the growing night. The goal recedes, he hurries not his pace. He asks from no help from the inferior Gods. His eyes are fixed on the immutable aim. ~ sri-aurobindo, @wisdomtrove 23:God has revealed to me that only the Paramatman, whom the Vedas describe as the Pure Soul, is as immutable as Mount Sumeru, unattached, and beyond pain and pleasure. There is much confusion in this world of His maya. One can by no means say that & 24:THE WISE have ever asserted the phenomenal universe to be but an appearance in Spirit; and yet Spirit is seen to be Indivisible and Changeless. The phenomenal universe is perceived to have been created in the essence, nature, substance, and very being of Spirit; but Spirit itself is and remains ever Inseparable and Immutable. ~ william-walker-atkinson, @wisdomtrove 25:Of course it hurt that we could never love each other in a physical way. We would have been far more happy if we had. But that was like the tides, the change of seasons& 26:Just keep in mind the feeling & 27:All of the great patriots now engaged in edging and squirming their way toward the Presidency of the Republic run true to form. That is to say, they are all extremely wary, and all more or less palpable frauds. What they want, primarily, is the job; the necessary equipment of unescapable issues, immutable principles and soaring ideals can wait until it becomes more certain which way the mob will be whooping. ~ h-l-mencken, @wisdomtrove 28:If the immutable heart can be grieved by the puppets of its own making, it is Divine Omnipotence, no other, that has subjected it, freely, and in a humility that passes understanding. If the world exists not chiefly that we may love God, but that God may love us, yet that very fact, on a deeper level, is so for our sakes. If He who in Himself can lack nothing chooses to need us, it is because we need to be needed. ~ c-s-lewis, @wisdomtrove 29:I need not instruct you of my belief: Time gives all and takes all away ; everything changes but nothing perishes ; One only is immutable, eternal and ever endures, one and the same with itself. With this philosophy my spirit grows, my mind expands. Whereof, how r ever obscure the night may be, I await daybreak, and they who dwell in day look for night Rejoice therefore, and keep whole, if you can, and return love for love. ~ giordano-bruno, @wisdomtrove 30:At the center of the Christian faith is the affirmation that there is a God in the universe who is the ground and essence of all reality. A Being of infinite love and boundless power, God is the creator, sustainer, and conserver of values... .In contrast to the ethical relativism of [totalitarianism], Christianity sets forth a system of absolute moral values and affirms that God has placed within the very structure of this universe certain moral principles that are fixed and immutable. ~ martin-luther, @wisdomtrove 31:The essence of science is that it is always willing to abandon a given idea, however fundamental it may seem to be, for a better one; the essence of theology is that it holds its truths to be eternal and immutable. To be sure, theology is always yielding a little to the progress of knowledge, and only a Holy Roller in the mountains of Tennessee would dare to preach today what the popes preached in the Thirteenth Century, but this yielding is always done grudgingly, and thus lingers a good while behind the event. ~ h-l-mencken, @wisdomtrove 32:At last gleams of light have come, and I am almost convinced (quite contrary to opinion I started with) that species are not (it is like confessing a murder) immutable. Heaven forfend me from Lamarck nonsense of a & 33:The tribute that is due to the talents, the rectitude, and the patriotism which adorn the characters selected to devise and adopt them. In these honorable qualifications, I behold the surest pledges, that as on one side, no local prejudices, or attachments; no seperate views, nor party animosities, will misdirect the comprehensive and equal eye which ought to watch over this great assemblage of communities and interests: so, on another, that the foundations of our National policy will be laid in the pure and immutable principles of private morality... ~ george-washington, @wisdomtrove 34:Everything happens through immutable laws, ... everything is necessary... There are, some persons say, some events which are necessary and others which are not. It would be very comic that one part of the world was arranged, and the other were not; that one part of what happens had to happen and that another part of what happens did not have to happen. If one looks closely at it, one sees that the doctrine contrary to that of destiny is absurd; but there are many people destined to reason badly; others not to reason at all others to persecute those who reason. ~ voltaire, @wisdomtrove 35:How do you cause people to believe in an imagined order such as Christianity, democracy or capitalism? First, you never admit that the order is imagined. You always insist that the order sustaining society is an objective reality created by the great gods or by the laws of nature. People are unequal, not because Hammurabi said so, but because Enlil and Marduk decreed it. People are equal, not because Thomas Jefferson said so, but because God created them that way. Free markets are the best economic system, not because Adam Smith said so, but because these are the immutable laws of nature. ~ yuval-noah-harari, @wisdomtrove *** NEWFULLDB 2.4M ***
1:immutable productions ~ Charles Darwin, #NFDB
2:immutable laws of God Almighty ~ Christian Wolmar, #NFDB
3:God made thee perfect, not immutable. ~ John Milton, #NFDB
4:He is not immutable. No man can be. ~ Dorothy Dunnett, #NFDB
5:Immutable. Unbearable but unbreakable. ~ Kristin Hannah, #NFDB
6:El futur no és immutable, els fets canvien. ~ Stephenie Meyer, #NFDB
7:Passions change, politics are immutable. ~ Napoleon Bonaparte, #NFDB
8:chibok. (the immutable measure of black life.) ~ Nayyirah Waheed, #NFDB
9:past is immutable. Only the future can be written. ~ Chloe Neill, #NFDB
10:Truth and justice are the immutable laws of social order. ~ Pierre Simon Laplace, #NFDB
11:No one owns facts,” Cristina said quietly. “They are immutable. ~ Cassandra Clare, #NFDB
12:A girl’s love for her father. Immutable. Unbearable but unbreakable. ~ Kristin Hannah, #NFDB
13:The Divine’s Presence is for us an absolute, immutable, invariable fact. ~ The Mother, #NFDB
14:What is cool changes; that there is such a thing as cool is immutable. ~ Lionel Shriver, #NFDB
15:There is an immutable law that wherever cops congregate, more cops must join in. ~ Dan Fante, #NFDB
16:Yet nature cannot be contravened, but preserves a fixed and immutable order. ~ Baruch Spinoza, #NFDB
17:My love for you is elemental and immutable, and it will sustain me until I die. ~ Sharon Shinn, #NFDB
18:The most immutable barrier in nature is between one man's thoughts and another's. ~ William James, #NFDB
19:An immutable Power has made this mutable world; ~ Sri Aurobindo, Savitri, The Vision and the Boon, #NFDB
20:The eternal difference between right and wrong does not fluctuate, it is immutable. ~ Patrick Henry, #NFDB
21:In politics nothing is immutable. Events carry within them an invincible power. ~ Napoleon Bonaparte, #NFDB
22:The future was clay, to be moulded day by day, but the past was bedrock, immutable. ~ Sidney Sheldon, #NFDB
23:An accident is an inevitable occurrence due to the actions of immutable natural laws. ~ Ambrose Bierce, #NFDB
24:Nonviolence is one of those immutable principles that we cannot and must not deviate from. ~ John Lewis, #NFDB
25:many truths we regard as immutable are, in fact, surprisingly context dependent. ~ Matthew Woodring Stover, #NFDB
26:One of the immutable laws of being human is that the people who show up are the right people. ~ Anne Lamott, #NFDB
27:the young man’s blindness irreparable, his mistakes immutable, the consequences irreversible. ~ Barry Eisler, #NFDB
28:History is a tale, Franklin came to believe, not of immutable forces but of human endeavors. ~ Walter Isaacson, #NFDB
29:God is immutable—He never changes! His ministry to you is complete, on target, and constant! ~ Elizabeth George, #NFDB
30:80. What is God? The immutable or unalterable good.
81. What is man? An unchangeable evil. ~ Hermes Trismegistus,#NFDB
31:No longer are there immutable standards by which to judge ourselves. Image has overtaken reality. ~ Barbara Goldsmith, #NFDB
32:If there's one value that is immutable, it's integrity or respect, for others and for yourself. ~ Jacqueline Novogratz, #NFDB
33:... one of the immutable laws of being human is that the people who show up are the right people. [p. 65] ~ Anne Lamott, #NFDB
34:Since changing interfaces breaks clients you should consider them as immutable once you've published them. ~ Erich Gamma, #NFDB
35:The tenets of espionage were immutable—go forth and steal secrets—but technology was changing the Game. ~ Jason Matthews, #NFDB
36:The Creator, then, being uncreated, is also wholly immutable. And what could this be other than Deity? ~ John of Damascus, #NFDB
37:Destiny was too potent, and her immutable laws had decreed my utter and terrible destruction. ~ Mary Wollstonecraft Shelley, #NFDB
38:Rather than reflecting an immutable human nature, morals are closely tied to the way we organize ourselves. ~ Frans de Waal, #NFDB
39:Those, on the contrary, who contemplate the immutable essence of things, have knowledge and not opinions. ~ Plato: Republic, #NFDB
40:All the effects of Nature are only the mathematical consequences of a small number of immutable laws. ~ Pierre Simon Laplace, #NFDB
41:Nature's silence is its one remark, and every flake of world is a chip off that old mute and immutable block. ~ Annie Dillard, #NFDB
42:Hatred, which could destroy so much, never failed to destroy the man who hated, and this was an immutable law. ~ James Baldwin, #NFDB
43:The foundation of our national policy will be laid in the pure and immutable principle of private morality. ~ George Washington, #NFDB
44:Hatred, which could destroy so much, never failed to destroy the man who hated, and this was an immutable law. ~ James A Baldwin, #NFDB
45:One point is certain, that truth is one and immutable; until the jurors all agree, they cannot all be right. ~ Washington Irving, #NFDB
46:History distinguishes what is accidental and transitory in human nature from what is essential and immutable. ~ Thomas B Macaulay, #NFDB
47:Demented is the man who is always clenching his teeth on that solid, immutable block of stone that is the past. ~ Valeria Luiselli, #NFDB
48:To leave no interval between the sentence and the fulfillment of it doth beseem God only, the Immutable! ~ Samuel Taylor Coleridge, #NFDB
49:As much as we have free choice, absolute destiny is immutable. What is meant to happen does, through one measure or another. ~ J R Ward, #NFDB
50:natural laws are not immutable because they are descriptions of what happens, not prescriptions of what must happen. ~ Norman L Geisler, #NFDB
51:Few things are as immutable as the addiction of political groups to the ideas by whichthey have once won office. ~ John Kenneth Galbraith, #NFDB
52:the identity of an individual is essentially a function of her choices, rather than the discovery of an immutable attribute ~ Amartya Sen, #NFDB
53:How can God be unchanging or immutable if he is supposedly reacting to the events in the universe and the choices we make? ~ John W Loftus, #NFDB
54:The one who has realized the supreme truth is aware of the one as the real Self in all things, eternal and immutable. ~ Sri Ramana Maharshi, #NFDB
55:The one as the real, the Self in selves, in all things, eternal and immutable, in all that is impermanent and mutable. ~ Sri Ramana Maharshi, #NFDB
56:If a principle exists it must be immutable, for that is what a principle is - a truth standing apart from the mood of the times. ~ Jeff Cooper, #NFDB
57:It was the immutable tango between the Dumper and the Dumpee: the coming and the seeing and the conquering and the returning home. ~ John Green, #NFDB
58:this infinite abyss can be filled only with an infinite and immutable object, in other words by God himself. (Pensees, #148) ~ Norman L Geisler, #NFDB
59:Beauty has never been absolute and immutable but has taken on different aspects depending on the historical period and the country ~ Umberto Eco, #NFDB
60:In adult centers the nerve paths are something fixed, ended, immutable. Everything may die, nothing may be regenerated. ~ Santiago Ramon y Cajal, #NFDB
61:The characteristic law of Spirit is self-existent perfection and immutable infinity. ~ Sri Aurobindo, The Synthesis Of Yoga, The Threefold Life, #NFDB
62:That is the danger, he mused, of living in such an immutable place. Change, when it did come, seemed too hurried, too discourteous. ~ Alec Hutson, #NFDB
63:Because God that is immutable changes what He willed, He is said to repent, although what changes is a thing and not His counsel. ~ Pope Gregory I, #NFDB
64:He couldn’t imagine such a moment, believed instead that Serena’s beauty was like certain laws of math and physics, fixed and immutable ~ Ron Rash, #NFDB
65:I am almost convinced (quite contrary to opinion I started with) that species are not (it is like confessing a murder) immutable. ~ Charles Darwin, #NFDB
66:Our first and immutable commitment must be to the security of Israel, our only true ally in the Middle East and the only democracy. ~ Barack Obama, #NFDB
67:The Divine's Presence is for us an absolute, immutable, invariable fact.
~ The Mother, Words Of The Mother II, The Divine Is with You, 11, [T3],#NFDB
68:Destiny was like the passage of time, however, immutable and unforgiving and uninterested in the personal opinion of those who breathed. ~ J R Ward, #NFDB
69:Time flies on restless pinionsconstant never.
Be constantand thou chainest time forever.
~ Friedrich Schiller, The Immutable
,#NFDB
70:Man, every time he gives up and abandons himself, finds God in the depths of his heart, as if the immutable principle of his abnegation. ~ J. Tauler, #NFDB
71:Nothing has changed in Russias policy. Her methods, her tactics, her maneuvers may change, but the pole starworld dominationis immutable. ~ Karl Marx, #NFDB
72:The organic constitution of the Church is not immutable; but Christian society, just as human society, is subject to perpetual evolution. ~ Pope Pius X, #NFDB
73:Freemasonry is founded on the immutable laws of Truth and Justice and its grand object is to promote the happiness of the human race. ~ George Washington, #NFDB
74:Even more than comparing society to a family, comparing it to a body makes an authoritarian ordering of society seem inevitable, immutable. ~ Susan Sontag, #NFDB
75:My best security is within the munitions of an immutable Jehovah, where His unalterable promises stand like giant walls of rock. ~ Charles Haddon Spurgeon, #NFDB
76:For our vanity is such that we hold our own characters immutable, and we are slow to acknowledge that they have changed, even for the better. ~ E M Forster, #NFDB
77:It is my guiding confession that I believe the greatest error in economics is in seeing the economy as a stable, immutable structure. ~ John Kenneth Galbraith, #NFDB
78:A deity does not quake simply because the crowd yells. An empress stands fixed, immutable: the calm that continues on, even as the world rages. ~ Allison Pataki, #NFDB
79:Being but one, she is capable of all; immutable in herself, she renews all things; she diffuses herself among the nations in saintly souls. ~ The Book of Wisdom, #NFDB
80:one seamless Gospel—the full internal/eternal journey, the great and immutable design, the heart and mind of God that moves all creation. ~ Alexander John Shaia, #NFDB
81:Being but one, she is capable of all; immutable in herself, she renews all things; she diffuses herself among the nations in saintly souls. ~ The Book of Wisdom, #NFDB
82:"O, to see no longer the appearances which change incessantly; to contemplate only the Divine's immutable oneness in everything & everywhere!.." ~ The Mother, #NFDB
83:Maybe it had to be that way. Maybe she’d had to fight for everything, so the fight in her was permanent—like a scar or an immutable tattoo. ~ Benjamin Alire S enz, #NFDB
84:Surely the immutable laws of the universe can teach more impressive and exalted lessons than the holy books of all the religions on earth. ~ Elizabeth Cady Stanton, #NFDB
85:I think it is an immutable law in business that words are words, explanations are explanations, promises are promises, but only performance is reality ~ Harold Geneen, #NFDB
86:Time takes away everything and gives everything; all changes but nothing is abolished, it is a thing immutable, eternal and always identical and one. ~ Giordano Bruno, #NFDB
87:Politics needs a flexible mind, for it has no immutable or eternal rules. In politics immutable or eternal rules lead to inevitable and swift defeat. ~ Georgi Plekhanov, #NFDB
88:Complaining is a sign that someone isn’t willing to risk moving on a changeable situation, or won’t consider the immutable circumstance in his or her plans. ~ David Allen, #NFDB
89:reality is perception perception change....reality is fluid so if by reality you mean reliably tangible objects and immutable events then theres no such thing ~ Dean Koontz, #NFDB
90:It used to be thought that our genes were historically immutable and that it was not possible to imagine a conversation between culture and genetics. ~ Nicholas A Christakis, #NFDB
91:It wasn't by accident that the Gettysburg address was so short. The laws of prose writing are as immutable as those of flight, of mathematics, of physics. ~ Ernest Hemingway, #NFDB
92:Sometime we are lucky enough to know that our lives have been changed, to discard the old, embrace the new, and run headlong down an immutable course ~ Jacques Yves Cousteau, #NFDB
93:Sometimes we are lucky enough to know that our lives have been changed, to discard the old, embrace the new, and run headlong down an immutable course ~ Jacques Yves Cousteau, #NFDB
94:The more we are cleansed of conflicts, all sorts of conflicts, the easier it is for us to use our energy in a way that attracts the immutable healing of it all. ~ Maya Tiwari, #NFDB
95:Truth is the perfect virtue, the sovereign good that is not troubled by matter nor circumscribed by the body, the good bare, evident, unalterable, august, immutable. ~ Hermes, #NFDB
96:When you accurately perceive the fluidity of things, you can also begin to perceive the constancy behind them: the creative, transformative, boundless, immutable Tao. ~ Laozi, #NFDB
97:You are not the mind itself. For You are the Lord God of the mind. All these things are liable to change, but You remain immutable above all things. ~ Saint Augustine of Hippo, #NFDB
98:That is why the incorporeal eye** should be raised to contemplate not the figure, not the body, not the appearance, but that which is calm, tran quil, solid, immutable. ~ Hermes, #NFDB
99:I’m arguing that our external physical reality is a mathematical structure, which is by definition an abstract, immutable entity existing outside of space and time. ~ Max Tegmark, #NFDB
100:for personalities are not a single immutable colour, like white or blue, but rather illuminated screens, and the shades we reflect depend much on what is around us. ~ Mohsin Hamid, #NFDB
101:By unswerving devotion to Me, a man crosses over three Gunas - I am the Abode of Brahman, Eternal and Immutable, of everlasting Dharma and Absolute Bliss. ~ Chinmayananda Saraswati, #NFDB
102:We’ll see one use case for new when we study metaclasses in Chapter 40; though rare, it is sometimes also used to customize creation of instances of immutable types. ~ Mark Lutz, #NFDB
103:What ideal, immutable Platonic cloud could equal the beauty and perfection of any ordinary everyday cloud floating over, say, Tuba City, Arizona, on a hot day in June? ~ Edward Abbey, #NFDB
104:Right and wrong stood for him as immutable as the two poles. He had never wandered in that twilight country where the nuances of evil and good cast their perplexing shadows. ~ P D James, #NFDB
105:Once something is written it becomes a truth of its own, a self-contained, immutable work presented to the eyes of the reader without inflection, to interpret as you will. ~ Layton Green, #NFDB
106:Some time in our lives every man and woman of us, putting out our hands toward the stars, touch on either side our prison walls the immutable limitations of temperament ~ Margaret Deland, #NFDB
107:Other things, like capitalism, free enterprise, the economy, currency, the market, are not forces of nature, we invented them. They are not immutable and we can change them. ~ David Suzuki, #NFDB
108:The essence of science is that it is always willing to abandon a given idea for a better one; the essence of theology is that it holds its truths to be eternal and immutable. ~ H L Mencken, #NFDB
109:You are the Self, that perfect immutable Self. Nothing else exists. Nothing else ever existed. Nothing else will ever exist. There is only one Self and you are That. Rejoice! ~ Robert Adams, #NFDB
110:There is a supreme state unmanifest beyond this Nature and eternal which perishes not when all creatures perish; it is unmanifest and immutable and the supreme goal. ~ Bhagavad-Gita VIII. 18, #NFDB
111:Trust life, even if you cannot trust people. For human nature is unreliable, but life itself is ruled by immutable law. Right action leads always, in the end, to victory. ~ Goswami Kriyananda, #NFDB
112:HEB6.18 That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: ~ Anonymous, #NFDB
113:Love had turned into loss and she’d pushed it away, but somehow, impossibly, a bit of that love had remained. A girl’s love for her father. Immutable. Unbearable but unbreakable. ~ Kristin Hannah, #NFDB
114:Words are the only immutable medium we have, which is why they are the vehicle of choice for extremely important concepts like the Ten Commandments, the Koran, and the Bill of Rights. ~ Anonymous, #NFDB
115:Assistance is the universal, immutable force of creative manifestation, whose role since the Big Bang has been to translate potential into being, to convert dreams into reality. ~ Steven Pressfield, #NFDB
116:think about the littler rules. Club rules. Social standards. Values. "The way things are normally done." Opinions, every one. Yet we live our lives as if they're immutable truths. ~ Johnny B Truant, #NFDB
117:People view their own behaviors as originating from amendable, situational constraints,but they view other people's behavior as originating from inherent, immutable personality traits. ~ John Medina, #NFDB
118:When one comes to think of it, there are no such things as divine, immutable, or inalienable rights. Rights are things we get when we are strong enough to make good our claim on them. ~ Helen Keller, #NFDB
119:That’s what time does: We stand stubbornly like rocks while it flows all around us, believing that we are immutable—and all the time we’re being carved, and shaped, and whittled away. ~ Lauren Oliver, #NFDB
120:Because for all the changes, some things were immutable truths: friendship transcends all barriers, understanding trumps fear, and great power can always be surmounted by determination. ~ Kim Harrison, #NFDB
121:That being known which is without sound, touch or form, inexhaustible, eternal, without beginning or end, greater than the great self, immutable, man escapes from the month of death. ~ Katha Upanishad, #NFDB
122:That's what time does: We stand stubbornly like rocks while it flows all around us, believing that we are immutable - and all the time we're being carved, and shaped, and whittled away. ~ Lauren Oliver, #NFDB
123:Being traumatized means continuing to organize your life as if the trauma were still going on—unchanged and immutable—as every new encounter or event is contaminated by the past. ~ Bessel A van der Kolk, #NFDB
124:The process of democracy is one of change. Our laws are not frozen into immutable form, they are constantly in the process of revision in response to the needs of a changing society. ~ Thurgood Marshall, #NFDB
125:There is nothing that one can say about acting, writing, producing or directing that cannot be revoked in the next breath. Nothing is immutable. The logic of one year is a folly of the next. ~ Moss Hart, #NFDB
126:It wasn't by accident that the Gettysburg adress was so short. The laws of prose writing are immutable as those of flight, of mathematics, of physics. Fr letter to Maxwell Perkins 1945 ~ Ernest Hemingway, #NFDB
127:That is the supreme felicity of those who have won their victory, it is the perfect and immutable peace, the defeat of Impermanence, a pure and luminous condition, the victory over death. ~ Canon in Pali, #NFDB
128:Like a kaleidoscope which is every now and then given a turn, society arranges successively in different orders elements which one would have supposed immutable, and composes a new pattern. ~ Marcel Proust, #NFDB
129:Men direct their gaze upon fugitive appearances and the transitory brilliance of this world of the senses and they lend no attention to the immutable Reality which remains unknown to them. ~ Tadeka Shingen, #NFDB
130:I do not believe in the God of theology who rewards good and punishes evil. My God created laws that take care of that. His universe is not ruled by wishful thinking, but by immutable laws. ~ Albert Einstein, #NFDB
131:my death would not be the fault of any human but the fault of some unfortunate but immutable fact of “race,” imposed upon an innocent country by the inscrutable judgment of invisible gods. ~ Ta Nehisi Coates, #NFDB
132:One immutable law of travel is that one’s arrival or departure gate is always at the extreme outer limit of the terminal, especially if your bag is heavy or your shoes have just begun to pinch. ~ Sue Grafton, #NFDB
133:Symbols are lovingly inlaid to add to a second or third reading, and even to change radically if you combine them. Symbols have that capacity; they are not ciphers that remain immutable. ~ Guillermo del Toro, #NFDB
134:The laws of nature are only as immutable as the minds which promote them. Ignorance of the law is 9/10ths of the law. Just because you aren't paranoid doesn't mean they aren't out to get you. ~ Joseph Heller, #NFDB
135:Economics is not politics. One is a science, concerned with the immutable and constant laws of nature that determine the production and distribution of wealth; the other is the art of ruling. ~ Frank Chodorov, #NFDB
136:Nature . . . is inexorable and immutable; she never transgresses the laws imposed upon her, nor cares a whit whether her abstruse reasons and methods of operations are understandable to men. ~ Galileo Galilei, #NFDB
137:Above all, the translation of books into digital formats means the destruction of boundaries. Bound, printed texts are discrete objects: immutable, individual, lendable, cut off from the world. ~ Tom Chatfield, #NFDB
138:Well is the unconscious rule for the animal breeds
Content to live beneath the immutable yoke;
Man turns to a nobler walk, a master path. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,#NFDB
139:Time began in Him and will end in Him. To it He pays no tribute and from it He suffers no change. He is immutable, which means that He has never changed and can never change in any smallest measure. ~ A W Tozer, #NFDB
140:Society is an organism which obeys the immutable law of progress; and change, judicious and cautious change, is necessary for the well being, and indeed the preservation of the social system. ~ Swami Vivekananda, #NFDB
141:Nature's economy shall be the base for our own, for it is immutable, but ours is secondary. An economist without knowledge of nature is therefore like a physicist without knowledge of mathematics. ~ Carl Linnaeus, #NFDB
142:Young people, what sense is there in these ‘laws’ that are violated by the very officials who issue them? How can they compare to the eternal, immutable laws of Newton, Pascal, Bernoulli, Einstein? ~ Sana Krasikov, #NFDB
143:In politics nothing is immutable. Events carry within them an invincible power. The unwise destroy themselves in resistance. The skillful accept events, take strong hold of them and direct them. ~ Napoleon Bonaparte, #NFDB
144:In politics nothing is immutable. Events carry within them an invincible power. The unwise destroy themselves in resistance. The skillful accept events, take strong hold of them and direct them. ~ Napol on Bonaparte, #NFDB
145:Of course politics is an interesting and engrossing thing. It offers no immutable laws, nearly always prevaricates, but as far asblather and sharpening the mind go, it provides inexhaustible material. ~ Anton Chekhov, #NFDB
146:As our bodies live upon the earth and find sustenance in the fruits which it produces, so our minds feed on the same truths as the intelligible and immutable substance of the divine Word contains. ~ Nicolas Malebranche, #NFDB
147:I asked if he thought the ratio of good ones to scum was higher or lower than in society at large.
"It's the same," he said. "Of course." It was the same everywhere, he added: an immutable law. ~ Haruki Murakami,#NFDB
148:They're constants, aren't they?" ... "Books are. That's why we like them so much. They seem immutable. They're not, of course. Not from the author's first draft to the tenth printing, but they seem like it. ~ C E Murphy, #NFDB
149:Our lives are scattered throughout with periods of unbelonging; in childhood, of course, and adolescence; but in adulthood too, when sudden loss (or gain) forces us to reassess things we believe immutable. ~ Clive Barker, #NFDB
150:Because God is perfect, his handiwork functions in accord with immutable principles. By the full use of our God-given powers of reason and observation, it ought to be possible to discover these principles. ~ Rodney Stark, #NFDB
151:No choice we can make as a nation lies between our history and our geography. We can hardly change either of them. They are immutable. The only choice we can make as a nation is the choice about our future. ~ Paul Keating, #NFDB
152:Feelings aren't facts and opinions aren't crimes and aesthetics still count—and the reason I'm a writer is to present an aesthetic, things that are true without always having to be factual or immutable. ~ Bret Easton Ellis, #NFDB
153:A firm spiritual poise,
A constant lodging in the Eternal’s realm,
A safety in the Silence and the Ray,
A settlement in the Immutable. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,#NFDB
154:no people in the world ever did achieve their freedom by goody-goody talk and moral suasion: it being immutable law that all revolutions that will succeed, must begin in blood, whatever may answer afterward. If ~ Mark Twain, #NFDB
155:Indeed, Isaac Newton himself, who introduced the concept of immutable laws which guided the planets and stars without divine intervention, believed that the elegance of these laws pointed to the existence of God. ~ Michio Kaku, #NFDB
156:Her [Gilberte's] face, grown almost ugly, reminded me then of those dreary beaches where the sea, ebbing far out, wearies one with its faint shimmering, everywhere the same, encircled by an immutable low horizon. ~ Marcel Proust, #NFDB
157:All my thoughts go towards Thee, all my acts are consecrated to Thee; Thy Presence is for me an absolute, immutable, invariable fact, and Thy Peace dwells constantly in my heart. ~ The Mother, Prayers And Meditations, Nov 19th 1912, #NFDB
158:God is immutable and cannot be manipulated into granting favors, or seduced by bargaining or adulation. Worship benefits the worshipper by reinforcing commitment and inspiration. God is still, silent, and unmoving. ~ David R Hawkins, #NFDB
159:Perhaps the immutable error of parenthood is that we give our children what we wanted, whether they want it or not. We heal our wounds with the love we wish we’d received, but are often blind to the wounds we inflict. ~ Andrew Solomon, #NFDB
160:The notion that economic life is a distinct realm, governed by immutable laws of narrow self-interest, is giving way to a much older notion: economic life is only one strand in the rich web of human relationships. ~ Frances Moore Lappe, #NFDB
161:You find the most important thing that really grabs you, and put it right up top. Don't bury the lead. Put it at the top. Best thing to do. Never go wrong that way. It's an immutable law of journalism. It just always works. ~ Kurt Loder, #NFDB
162:A stone has been cast into the reliable immutable pond of the past, and as the ripples subside everything appears different. The reflections are quite other; everything has swung and shattered, it is all beyond recovery ~ Penelope Lively, #NFDB
163:Science does not aim at establishing immutable truths and eternal dogmas; its aim is to approach the truth by successive approximations, without claiming that at any stage final and complete accuracy has been achieved. ~ Bertrand Russell, #NFDB
164:GREED AND COMPETITION ARE NOT THE RESULT OF IMMUTABLE HUMAN TEMPERMENT…GREED AND FEAR OF SCARCITY ARE IN FACT BEING CREATED AND AMPLIFIED …THE DIRECT CONSEQUENCE IS THAT WE HAVE TO FIGHT WITH EACH OTHER IN ORDER TO SURVIVE ~ Bernard Lietaer, #NFDB
165:I was reminded of the Four Immutable Laws of the Spirit: Whoever is present are the right people. Whenever it begins is the right time. Whatever happens is the only thing that could have happened. And when it's over, it's over. ~ Anne Lamott, #NFDB
166:A man demonstrates his rationality, not by a commitment to fixed ideas, stereotyped procedures, or immutable concepts, but by the manner in which, and the occasions on which, he changes those ideas, procedures, and concepts. ~ Stephen Toulmin, #NFDB
167:Ours is an immutable reality which should make you shudder when you approach us if you are really conscious of the fact that your reality is a mere transitory and fleeting illusion, taking this form today and that tomorrow, ~ Luigi Pirandello, #NFDB
168:You’re going back?” asked Bod. Things that had been immutable were changing. “You’re really leaving? But. You’re my guardian.”
“I was you’re guardian. But you are old enough to guard yourself. I have other things to protect. ~ Neil Gaiman,#NFDB
169:There is not one single social or economic principle or concept in the philosophy of the Russian Bolshevik which has not been realized, carried into action, and enshrined in immutable laws a million years ago by the white ant. ~ Winston Churchill, #NFDB
170:Four times in the false year the false season
Changed, in the immutable course
Of times's progression.
Dryness follows greenness, and greenness dryness,
And no one knows which is first, which
Is last, and they end. ~ Fernando Pessoa,#NFDB
171:God foreknows nothing by contingency, but that He foresees, purposes, and does all things according to His immutable, eternal, and infallible will. By this thunderbolt, "Free-will" is thrown prostrate, and utterly dashed to pieces. ~ Martin Luther, #NFDB
172:The triviality of the current scene usually put her off, but now she supposed that the politics of the moment always looked petty and stupid; only later did it take on the look of respectable statecraft, of immutable History. ~ Kim Stanley Robinson, #NFDB
173:Tempered, gradual animation, the methodical restrain of sensations and energies, the equilibrium of sickness and health in each creature--this is nature's essence, its immutable law, this is what it's based on and what it adheres to. ~ Ivan Turgenev, #NFDB
174:Success and mediocrity are both absolutely predictable because they follow the natural and immutable law of sowing and reaping. Simply stated, if you want to reap more rewards, you must sow more service, contribution, and value. That ~ Tommy Newberry, #NFDB
175:When men seek after the Immutable, the Indeterminable, the Unmanifest, the All-Pervading, the Unthinkable, the Summit Self, the Immobile, the Permanent, — equal in mind to all,
intent on the good of all beings, it is to Me that they come. ~ Anonymous,#NFDB
176:His laws once broken, His justice and the very nature of those laws bring the immutable retribution; but if we turn penitently to Him, He enables us to bear our punishment with a meek and docile heart, ‘for His mercy endureth forever. ~ Elizabeth Gaskell, #NFDB
177:Modernity is the transitory, the fugitive, the contingent, which make up one half of art, the other being the eternal and the immutable. This transitory fugitive element, which is constantly changing, must not be despised or neglected. ~ Charles Baudelaire, #NFDB
178:Most great works of the imagination were meant to make you feel like a stranger in your own home. The best fiction always forced us to question what we took for granted. It questioned traditions and expectations when they seemed to immutable. ~ Azar Nafisi, #NFDB
179:A mind whose acts and sentiments and ideas are not distinct and successive, one that is wholly simple and totally immutable, is a mind which has no thought, no reason, no will, no sentiment, no love, no hatred; or, in a word, is no mind at all. ~ David Hume, #NFDB
180:In times as turbulent as these, but also in the seeming humdrum of daily life, which always proved to be more meaningful and consequential in retrospect, each of us needed to rely on people of constant character and truths that were immutable. ~ Dean Koontz, #NFDB
181:Your Immutable Laws are the solid, healthy root system that will grow giant, mongo pumpkins every time. Dare to be exactly who you are. Let your business be an amplification of your authentic self, and watch it grow by leaps and bounds. L ~ Mike Michalowicz, #NFDB
182:All gentle cant and philosophizing to the contrary notwithstanding, no people in this world ever did achieve their freedom by goody-goody talk and moral suasion: it being immutable law that all revolutions that will succeed, must begin in blood. ~ Mark Twain, #NFDB
183:There is no god and there is no soul. Hence, there is no need for the props of traditional religion. With dogma and creed excluded, then immutable truth is dead and buried. There is no room for fixed and natural law or permanent moral absolutes. ~ John Dewey, #NFDB
184:Because if it's really true that there's no order, then anything can happen to us. Anything at all. There's no real natural law, no right and wrong that's immutable, and the world is suddenly a savage place where any number of things can go wrong. ~ Anne Rice, #NFDB
185:Number is the Word but is not utterance it is wave and light, though no one sees it it is rhythm and music, though no one hears it. Its variations are limitless and yet it is immutable. Each form of life is a particular reverberation of Number. ~ Maurice Druon, #NFDB
186:As a result, nature has endowed the human brain with a malleability and flexibility that lets it adapt to the demands of the world it finds itself in. The brain is neither immutable nor static but continuously remodeled by the lives we lead. ~ Richard J Davidson, #NFDB
187:What is immutable about Sherlock Holmes? He favors reason over emotion, but actually underneath that, there is a lot of emotion going on. You can't suddenly make him ordinary because he would hate that. He's not suddenly going to be somebody else. ~ Steven Moffat, #NFDB
188:We cannot unweave, and remake. For chance and choice happen. They coincide, they coalesce, they mix, and then their joint outcome grows as hard and as fixed as cement. Like a fossil in stone, it hardens, in its own indissoluble, immutable shape. ~ Margaret Drabble, #NFDB
189:You are God and Lord of all you have created. In you are the constant causes of inconstant things. All mutable things have in you their immutable origins. In you all irrational and temporal things have the everlasting causes of their life. ~ Saint Augustine of Hippo, #NFDB
190:Despair demands less of us, it’s more predictable, and in a sad way safer. Authentic hope requires clarity—seeing the troubles in this world—and imagination, seeing what might lie beyond these situations that are perhaps not inevitable and immutable. ~ Rebecca Solnit, #NFDB
191:if I were there to teach you what your body’s divinely designed to do, you’d be forced to admit an immutable truth, whether you wanted to or not: In addition to me being one cocky-bastard-asshole-son-of-a-bitch motherfucker, I’m also the man of your dreams. ~ Lauren Rowe, #NFDB
192:I explained that most great works of the imagination were meant to make you feel like a stranger in your own home. The best fiction always forced us to question what we took for granted. It questioned traditions and expectations when they seemed to immutable. ~ Azar Nafisi, #NFDB
193:Some women fight and others do not. Like so many successful guerrillas in the war between the sexes, Georgia O’Keeffe seems to have been equipped early with an immutable sense of who she was and a fairly clear understanding that she would be required to prove ~ Joan Didion, #NFDB
194:Surely the fates are forever kind, though Nature's laws are more immutable than any despot's, yet to man's daily life they rarelyseem rigid, but permit him to relax with license in summer weather. He is not harshly reminded of the things he may not do. ~ Henry David Thoreau, #NFDB
195:There's something always instinctively visually right about nature. There's no difference, to my eye, between looking at a great painting and looking at nature. Because painting, when it's great, has the same immutable rightness, unquestioned rightness, about it. ~ Larry Poons, #NFDB
196:Because for all the changes, some things were immutable truths: friendship transcends all barriers, understanding trumps fear, and great power can always be surmounted by determination. And with Trent, Al, Ivy, and Jenks beside me, we had all three. I always had. ~ Kim Harrison, #NFDB
197:The dead man mattered, the new life mattered; blackness and whiteness did not matter; to believe that they did was to acquiesce in one's own destruction. Hatred, which could destroy so much, never failed to destroy the man who hated and this was an immutable law. ~ James Baldwin, #NFDB
198:People generally will soon understand that writers should be judged, not according to rules and species, which are contrary to nature and art, but according to the immutable principles of the art of composition, and the special laws of their individual temperaments. ~ Victor Hugo, #NFDB
199:A child has little defense against the sight of a parent laid low. Parents, like the earth beneath our feet and the sun above our heads, are immutable objects, eternal and reliable. If one should fall, who might vouch the sun itself won't fall, burning, into the sea? ~ Rick Yancey, #NFDB
200:A child has little defense against the sight of a parent laid low. Parents, like the earth beneath our feet and the sun above our heads, are immutable objects, eternal and reliable. If one should fall, who might vouch the sun itself won’t fall, burning, into the sea? ~ Rick Yancey, #NFDB
201:After mature deliberation of counsel, the good Queen to establish a rule and immutable example unto all posterity, for the moderation and required modesty in a lawful marriage, ordained the number of six times a day as a lawful, necessary and competent limit. ~ Michel de Montaigne, #NFDB
202:hatred, which could destroy so much, never failed to destroy the one who hated, and this is an immutable law...i imagine one of the reasons people cling to their hates so stubbornly is because they sense that once hate is gone, they will be forced to deal with pain. ~ James Baldwin, #NFDB
203:Saint Augustine consolingly codified unhappiness as an immutable feature of existence, part of "the wretchedness of man's situation," and poured scorn on "all those theories by which men have tried hard to build up joy for themselves within the misery of this life. ~ Alain de Botton, #NFDB
204:I love you, Papa," she said quietly, realizing how true it was, how true it had always been. Love had turned into loss and she'd pushed it away, but somehow, impossibly, a bit of that love had remained. A girl's love for her father. Immutable. Unbearable but unbreakable. ~ Kristin Hannah, #NFDB
205:I love you, Papa,” she said quietly, realizing how true it was, how true it had always been. Love had turned into loss and she’d pushed it away, but somehow, impossibly, a bit of that love had remained. A girl’s love for her father. Immutable. Unbearable but unbreakable. ~ Kristin Hannah, #NFDB
206:H.P. Owen’s book “Concepts of Deity” provides a good standard version: “Theism may be defined as belief in one God, the Creator, who is infinite, self-existent, incorporeal, eternal, immutable, impassible, simple, perfect, omniscient and omnipotent” (Owen 1971, p. 1). ~ John Michael Greer, #NFDB
207:If the immutable character of sex is contested, perhaps this construct called ‘sex’ is as culturally constructed as gender; indeed, perhaps it was always already gender, with the consequence that the distinction between sex and gender turns out to be no distinction at all. ~ Judith Butler, #NFDB
208:The foundations of our national policy will be laid in the pure and immutable principles of private morality, and the preeminence of free government be exemplified by all the attributes which can win the affections of its citizens, and command the respect of the world. ~ George Washington, #NFDB
209:The general principles on which the fathers achieved independence were the general principles of Christianity. I will avow that I then believed, and now believe, that those general principles of Christianity are as eternal and immutable as the existence and attributes of God. ~ John Adams, #NFDB
210:We stood at the window, gazing on a slender, red streak over the eastern rim of the earth. A cool breeze lapped our faces. The boundaries of our personalities suddenly dissolved. It was a moment of rare, immutable joy--a moment for which one feels grateful to Life and Death. ~ R K Narayan, #NFDB
211:Nothing is what you imagine. Her mind hovered above this simple and alarming thought. The variables were too great, the particularities too distinct, life a flood of translations from the shadow-edged yearnings of the heart to the immutable aspects of the physical world. ~ Elizabeth Strout, #NFDB
212:All the same, they [young, twenty-somethings] can't help feeling that the aged and even the infirm have somehow elected that condition ... or have as it were been assigned those roles ... so that they ... can play their youthful-energetic, all but immutable selves. ~ John Barth, #NFDB
213:Spinoza had argued that God, synonymous with nature, was immutable and eternal, leaving no room for chance. Agreeing with Spinoza, Einstein sought the invariant rules governing nature’s mechanisms. He was absolutely determined to prove that the world was absolutely determined. ~ Paul Halpern, #NFDB
214:We all believe with the heart and confess with the mouth that there is one only simple and spiritual Being, which we call God; and that He is eternal, incomprehensible, invisible, immutable, infinite, almighty, perfectly wise, just, good, and the overflowing fountain of all good. ~ Anonymous, #NFDB
215:the more understanding women acquire, the more they will be attached to their duty, comprehending it, for unless they comprehend it, unless their morals be fixed on the same immutable principles as those of man, no authority can make them discharge it in a virtuous manner. ~ Mary Wollstonecraft, #NFDB
216:Above, far above the prejudices and passions of men soar the laws of nature. Eternal and immutable, they are the expression of the creative power they represent what is, what must be, what otherwise could not be. Man can come to understand the: he is incapable of changing them. ~ Vilfredo Pareto, #NFDB
217:Now I will avow, that I then believed and now believe that those general principles of Christianity are as eternal and immutable as the existence and attributes of God; and that those principles of liberty are as unalterable as human nature and our terrestrial, mundane system. ~ Thomas Jefferson, #NFDB
218:Every time a couple moves they begin, if their attention is still drawn to one another, to see each other differently, for personalities are not a single immutable color, like white or blue, but rather illuminated screens, and the shades we reflect depend much on what is around us. ~ Mohsin Hamid, #NFDB
219:You tell me, it is our sins, which compel him to punish. I answer, that God, according to yourselves, is then not immutable, since the sins of men force him to change his conduct towards them. Can a being, who is sometimes provoked, and sometimes appeased, be constantly the same? ~ Paul Henri Thiry, #NFDB
220:Achieving the summit of a mountain was tangible, immutable, concrete. The incumbent hazards lent the activity a seriousness of purpose that was sorely missing from the rest of my life. I thrilled in the fresh perspective that came from the tipping the ordinary plane of existence on end. ~ Jon Krakauer, #NFDB
221:Poverty, I decided, had nothing to do with fate; it was simply a state of mind. We accept the world as we see it; we believe it to be immutable. But if we look away from the misery even for a moment, another path appears, bright as a new penny, and so mysterious that we begin to dream... ~ Yasmina Khadra, #NFDB
222:Paraphrased: Among the degrees of the universal Manifestation, each sentient creature typically experiences an illusory sense of autonomy. At the same time, with or without the creature's awareness, the creature subsists eternally as an "immutable prototype" in the divine Knowledge. ~ Abdelkader El Djezairi, #NFDB
223:Peoples have come to experience that political structures and divisions of power are not immutable. Nor will they perceive the distribution of wealth and resources between nations to be unalterably ordained by heaven and incapable of drastic rearrangement by the less than gentle manipulation of man. ~ Bob Hawke, #NFDB
224:Gender has always been considered a fact immutable. But we now know it's actually more fluid, complex, and mysterious. Because of my success, I never have the courage to share my story. Not because I thought what I am is wrong but because of how the world treats those of us who wish to break free. ~ Geena Rocero, #NFDB
225:One may come armoured, Invinsible. His will immobile meets the mobile hour. The world blows cannot bend this Victor Head. Calm and sure are his steps in the growing night. The goal recedes, he hurries not his pace. He asks from no help from the inferior Gods. His eyes are fixed on the immutable aim. ~ Sri Aurobindo, #NFDB
226:The greatest of characters, no doubt, would be he, who, free of all trifling accidental helps, could see objects through one grand immutable medium, always at hand, and proof against illusion and time, reflecting every object in its true shape and colour through all the fluctuation of things. ~ Johann Kaspar Lavater, #NFDB
227:Difficulties arise when reported observations seem to conflict with 'facts' that the majority of scientists accept as established and immutable. Scientists tend to reject conflicting observations.....Nevertheless, the history of science shows that new observations and theories can eventually prevail. ~ Ian Stevenson, #NFDB
228:Like its bête noire, Marxism, laissez-faire economics claimed to be scientific, based upon immutable laws of nature, and also like Marxism, it has not stood the test of experience. If it were a scientific theory, it would have long ago been rejected.37 Free-market fundamentalism is an article of faith. ~ Naomi Oreskes, #NFDB
229:God has revealed to me that only the Paramatman, whom the Vedas describe as the Pure Soul, is as immutable as Mount Sumeru, unattached, and beyond pain and pleasure. There is much confusion in this world of His maya. One can by no means say that 'this' will come after 'that' or 'this' will produce 'that'. ~ Sri Ramakrishna, #NFDB
230:He is immutable, which means that He has never changed and can never change in any smallest measure. To change, He would need to go from better to worse or from worse to better. He cannot do either, for being perfect He cannot become more perfect, and if He were to become less perfect He would be less than God. ~ A W Tozer, #NFDB
231:When over long periods of human history I scrutinized the activity of the Jewish people, suddenly there arose up in me the fearful question whether inscrutable Destiny, perhaps for reasons unknown to us poor mortals, did not, with eternal and immutable resolve, desire the final victory of this little nation. ~ Adolf Hitler, #NFDB
232:Just and true liberty, equal and impartial liberty, in matters spiritual and temporal is a thing that all men are clearly entitled to by the eternal and immutable laws of God and nature, as well as by the laws of nations and all well-grounded and municipal laws, which must have their foundation in the former. ~ Samuel Adams, #NFDB
233:Because God is perfect, his handiwork functions in accord with immutable principles. By the full use of our God-given powers of reason and observation, it ought to be possible to discover these principles.
These were the crucial ideas that explain why science arose in Christian Europe and no where else. ~ Rodney Stark,#NFDB
234:If you ask three people what it means to be Christian, you will get three different answers. Some feel being baptized is sufficient. Others feel you must accept the Bible as immutable historical fact. Still others require a belief that all those who do not accept Christ as their personal savior are doomed to hell. ~ Dan Brown, #NFDB
235:As a race, the African is inferior to the white man. Subordination to the white man is his normal condition. He is not his equal by nature and cannot be made so by human laws or human institutions. Our system, therefore, so far as regards this inferior race, rests upon this great immutable law of nature. ~ Alexander H Stephens, #NFDB
236:I’ve learned and unlearned all my life; it’s helped me to survive. There are no constants, nothing is immutable, only random circumstance from which our experience builds a coherent arc of life. And for that arc you have only to be truly done with one thing before moving to another. There’s an art in letting go. ~ Parke Godwin, #NFDB
237:No one any longer pays attention to - if I may call it - the spirit of physics, the idea of discovery, the idea of understanding. I think it's difficult to make clear to the non-physicist the beauty of how it fits together, of how you can build a world picture, and the beauty that the laws of physics are immutable. ~ Hans Bethe, #NFDB
238:For authority proceeds from true reason, but reason certainly does not proceed from authority. For every authority which is not upheld by true reason is seen to be weak, whereas true reason is kept firm and immutable by her own powers and does not require to be confirmed by the assent of any authority. ~ Johannes Scotus Eriugena, #NFDB
239:The all-knowing Self was never born, Nor will it die. Beyond cause and effect, This Self is eternal and immutable. When the body dies, the Self does not die. 19 If the slayer believes that he can kill Or the slain believes that he can be killed, Neither knows the truth. The eternal Self Slays not, nor is ever slain. 20 ~ Anonymous, #NFDB
240:To be more precise... death is [contrary to] God, and if death is natural, if it is the ultimate truth about life and about the world, if it is the highest and immutable law about all of creation, then there is no God, then this whole story about creation, about joy, and about the light of life is a total lie. ~ Alexander Schmemann, #NFDB
241:We are able to persevere only because God works within us, within our free wills. And because God is at work in us, we are certain to persevere. The decrees of God concerning election are immutable. They do not change, because He does not change. All whom He justifies He glorifies. None of the elect has ever been lost. ~ R C Sproul, #NFDB
242:these weeks and months of precious seniority slipping away – already Douglas of the Phoebe, Evans on the West Indies station, and a man he did not know called Raitt had been made; they were in the last Gazette and now they were ahead of him on the immutable list of post-captains; he would be junior to them for ever. ~ Patrick O Brian, #NFDB
243:All through the centuries scholars and scientists have been imprisoned, tortured and burned alive for some discovery which seemed to conflict with a petty text of Scripture. Surely the immutable laws of the universe can teach more impressive and exalted lessons than the holy books of all the religions on earth. ~ Elizabeth Cady Stanton, #NFDB
244:THIS, therefore, is also essentially necessary and wholesome for Christians to know: That God foreknows nothing by contingency, but that He foresees, purposes, and does all things according to His immutable, eternal, and infallible will. By this thunderbolt, “Free-will” is thrown prostrate, and utterly dashed to pieces. ~ Martin Luther, #NFDB
245:By firm immutable immortal laws Impress'd on Nature by the GREAT FIRST CAUSE, Say, MUSE! how rose from elemental strife Organic forms, and kindled into life; How Love and Sympathy with potent charm Warm the cold heart, the lifted hand disarm; Allure with pleasures, and alarm with pains, And bind Society in golden chains. ~ Erasmus Darwin, #NFDB
246:We no longer live in a world of nations and ideologies. The world is a college of corporations, inexorably determined by the immutable bylaws of business...There is no America. There is no democracy. There is only IBM, and ITT, and AT&T, and DuPont, Dow, Union Carbide, and Exxon. Those are the nations of the world today. ~ Paddy Chayefsky, #NFDB
247:When we combine very real workplace inequalities with these romantic opt-out stories, the idea that "having it all" is a laughable goal becomes enshrined as immutable truth. And when we portray opting out as a simple matter of "choice," we ignore the systematic problems that make combining work and motherhood so difficult. ~ Emily Matchar, #NFDB
248:I am working in Paris . I cannot for a single day get the thought out of my head that there probably exists something essential, some immutable reality, and now that I have lost everything else (thank God, it gets lost all on its own) I am trying to preserve this and, what is more, not to be content. In a word: I am working. ~ Marc Chagall, #NFDB
249:. A tendentious urge exists to let the history of Congo begin with the arrival of Stanley in 1870, as though the inhabitants of Central Africa wandered sadly before that time through an eternal, immutable present and had to wait for a white man to come through and free them from the wolf trap of prehistoric listlessness. ~ David Van Reybrouck, #NFDB
250:Everything in art depends on execution: the story of a louse can be as beautiful as the story of Alexander. You must write according to your feelings, be sure those feelings are true, and let everything else go hang. When a line is good it ceases to belong to any school. A line of prose must be as immutable as a line of poetry. ~ Julian Barnes, #NFDB
251:I have read heaps of agricultural & horticultural books, & have never ceased collecting facts— At last gleams of light have come, & I am almost convinced (quite contrary to opinion I started with) that species are not (it is like confessing a murder) immutable.
"Lettre To Joseph Dalton Hooker [11 January 1844] ~ Charles Darwin,#NFDB
252:There was thus a reciprocal relationship: guarded neurologically based experiences were a foundation from which seers commanded labour that led to the building of the massive tombs, which, in turn, presented exploitative material relations as eternal and immutable (though, of course, they were not in the long run). ~ James David Lewis Williams, #NFDB
253:Are the roses not also--even as the owl is--excessive? Each flower is small and lovely, but in their sheer and silent abundance the roses become an immutable force, as though the work of the wild roses was to make sure that all of us, who come wandering over the sand, may be, for a while, struck to the heart and saturated with a simple joy. ~ Mary Oliver, #NFDB
254:And no one would be brought to account for this destruction, because my death would not be the fault of any human but the fault of some unfortunate but immutable fact of “race,” imposed upon an innocent country by the inscrutable judgment of invisible gods. The earthquake cannot be subpoenaed. The typhoon will not bend under indictment. ~ Ta Nehisi Coates, #NFDB
255:The latter pattern is what has become known as immutable infrastructure, where manual changes to the production environment are no longer allowed—the only way production changes can be made is to put the changes into version control and re-create the code and environments from scratch. By doing this, no variance is able to creep into production. ~ Gene Kim, #NFDB
256:Fundamentally, however, there is neither good nor evil; this is all based on human concepts. In the universe there exists neither good nor evil, because everything has been created in accordance with immutable laws. the divine principles are reflected in these laws, and only through knowing these laws will we be able to get close to the divine. ~ Franz Bardon, #NFDB
257:In your world everything must have a beginning and an end. If it does not, you call it eternal. In my view, there is no such thing as beginning and end - these are all related to time. Timeless being is entirely in the now. Being and not-being alternate and their reality is momentary. The immutable Reality lies beyond space and time. ~ Sri Nisargadatta Maharaj, #NFDB
258:that was the thing about nature: make one lousy rule to describe it and it'll contradict you even if it has to transmogrify and metamorphosize and bust its ass to do it. and so what? if anybody grew wise enough to grasp the real immutable laws of nature, nature'd only rear back and strike 'em dead before they got anybody to understand them ~ David James Duncan, #NFDB
259:Many of us labor under the delusion that we’re permanently stuck with all of the difficult parts of our personalities—that we are “hot-tempered,” or “shy,” or “sad”—and that these are fixed, immutable traits. We now know that many of the attributes we value most are, in fact, skills, which can be trained the same way you build your body in the gym. ~ Dan Harris, #NFDB
260:Hatred comes from the heart; contempt from the head; and neither feeling is quite within our control. For we
cannot alter our heart; its basis is determined by motives; and our head deals with objective facts, and applies
to them rules which are immutable. Any given individual is the union of a particular heart with a particular
head. ~ Arthur Schopenhauer,#NFDB
261:You merely dream that you roam about. In a few years your stay in India will appear as a dream to you. You will dream some other dream at that time. Do realize that it is not you who moves from dream to dream, but the dreams flow before you and you are the immutable witness. No happening affects your real being-that is the absolute truth. ~ Sri Nisargadatta Maharaj, #NFDB
262:And once a thing enters a person’s mind, it’s always there, like woodworm in the leg of a chair, like cells of cancer, like rats in the cavities of the earth; it can’t ever be fully eradicated. Even things long forgotten remain in the dark infinity of the mind; there’s no unlearning. What’s said can’t be unsaid. And no law in this universe is immutable. ~ Donal Ryan, #NFDB
263:In whatsoever manner it be, let me turn to God and become fruitful in good works. Nothing higher exists than to approach God more than other people and from that to extend His glory among humanity.I will place all my confidence in your eternal goodness, O God! My soul shall rejoice in Thee, immutable Being. Be my rock, my light, forever my trust. ~ Ludwig van Beethoven, #NFDB
264:However disgruntled or puzzled a social hierarchy may leave us feeling, we are apt to go along with it on the resigned assumption that it is too entrenched and must be too well founded to be questioned. We are led to believe, in other words, that communities and the principles underpinning them are, practically speaking, immutable— even, somehow, natural. ~ Alain de Botton, #NFDB
265:Free to move, speak, extemporize, and yet. We have not been cut loose. Our truancy is defined by one fixed star, and our drift represents merely a slight change of angle to it: we may seize the moment, toss it around while the moments pass, a short dash here, an exploration there, but we are brought round full circle to face again the single immutable fact -- ~ Tom Stoppard, #NFDB
266:Where possible use Value Objects to model concepts in the downstream Context when objects from the upstream Context flow in. By doing so you can integrate with a priority on minimalism, that is, minimizing the number of properties that you assume responsibility for managing in your downstream model. Using immutable Values results in assuming less responsibility. ~ Anonymous, #NFDB
267:Here, poverty in the United States is a choice. Stagnant middle-class incomes are a choice. Technology-fueled mass unemployment is a choice. Racism is a choice. The patriarchy is a choice. This is not to discount how deeply entrenched existing policies, interests, and tendencies are - but to recognize that while they might be entrenched, they are not immutable. ~ Annie Lowrey, #NFDB
268:[Science] dissipates errors born of ignorance about our true relations with nature, errors the more damaging in that the social order should rest only on those relations. TRUTH! JUSTICE! Those are the immutable laws. Let us banish the dangerous maxim that it is sometimes useful to depart from them and to deceive or enslave mankind to assure its happiness. ~ Pierre Simon Laplace, #NFDB
269:It is harder to imagine a different self now that I am an adult. As a child, I did imagine myself into other roles. I thought I would become normal, that someday I would be able to do what everyone else did so easily. In time, that fantasy faded. My limitations were real, immutable, thick black lines around the outline of my life. The only role I play is normal. ~ Elizabeth Moon, #NFDB
270:These budding drug lords bumped up against an immutable law of labor: when there are a lot of people willing and able to do a job, that job generally doesn’t pay well. This is one of four meaningful factors that determine a wage. The others are the specialized skills a job requires, the unpleasantness of a job, and the demand for services that the job fulfills. ~ Steven D Levitt, #NFDB
271:It behooves us always to bear in mind, that while actions are always to be judged by the immutable standard of right and wrong, the judgments which we pass upon men must be qualified by considerations of age, country, station, and other accidental circumstances; and it will then be found that he who is most charitable in his judgment is generally the least unjust. ~ Robert Southey, #NFDB
272:Beyond the nation, we acknowledge those eternal and immutable principles in the name of which one must be ready to fight and die, subordinating all things to them, with no less readiness than if he were fighting for his own existence and right to life. Truth and honour, for instance, are metaphysical principles that we consider higher than our very nation. ~ Corneliu Zelea Codreanu, #NFDB
273:The routine of custom tends to deaden even scientific inquiry; it stands in the way of discovery and of the active scientific worker. For discovery and inquiry are synonymous as an occupation. Science is a pursuit, not a coming into possession of the immutable; new theories as points of view are more prized than discoveries that quantitatively increase the store on hand. ~ John Dewey, #NFDB
274:Nature is typified by strength; humanity by weakness. Nature adheres to an immutable order; humanity to an ever-increasing chaos. Nature recognizes no equality at any level of its order; humanity preaches an all-pervasive equality and freely hands-out unearned "rights" in an attempt to make its doctrine a living reality. In short: humanity is Democratic, nature is Fascist. ~ Boyd Rice, #NFDB
275:The nature of human beings never changes; it is immutable. The present generation of children and the present generation of young adults from the age of thirteen to eighteen is, therefore, no different from that of their great-great-grandparents. Political fads come and go; theories rise and fall; the scientific 'truth' of today becomes the discarded error of tomorrow. ~ Taylor Caldwell, #NFDB
276:If we have abdicated our birthright to scientific progress, we have done so by moving the debate into the realm of political and cultural argument, where we all feel more confident, because it is there that the Gut rules. Held to the standards of that context, any scientific theory is turned into mere opinion. Scientific fact is no more immutable than a polling sample. ~ Charles P Pierce, #NFDB
277:Until recently the great majority of naturalists believed that species were immutable productions, and had been separately created. This view has been ably maintained by many authors. Some few naturalists, on the other hand have believed that species undergo modification and that the existing forms of life are the the descendants by true generation of pre-existing forms. ~ Charles Darwin, #NFDB
278:But surely there is more. Certainly it could never end like this. Somewhere, somehow, isn’t it absolutely essential to the immutable principals of Balance, Righteousness, and a healthy GNP that some small but powerful hole card exists? Shouldn’t it be true that some unknown but potent force will emerge and set things right? Somehow, somewhere, isn’t there something? There is. ~ Jeff Lindsay, #NFDB
279:In affirming God to be supreme in all things, the classical theist describes him in a number of ways. He is perfect, loving, good, infinite, omnipotent, omniscient, eternal, timeless, transcendent, personal, immutable and immanent. But how can this be? Is it really possible to be both eternal and timeless? Immutable and immanent? Personal and at the same time transcendent? ~ Alexander Waugh, #NFDB
280:The future of nations cannot be frozen . . . cannot be foreseen. If we are going to accomplish anything in our time we must approach our problem in the knowledge that there is nothing rigid or immutable in human affairs. History is a story of growth, decay and change. If no provision, no allowance is made for change by peaceful means, it will come anyway - and with violence. ~ Herbert Hoover, #NFDB
281:Every time a couple moves they begin, if their attention is still drawn to one another, to see each other differently, for personalities are not a single immutable color, like white or blue, but rather illuminated screens, and the shades we reflect depend much on what is around us. So it was with Saeed and Nadia, who found themselves changed in each other's eyes in this new place. ~ Mohsin Hamid, #NFDB
282:The essence of science is that it is always willing to abandon a given idea for a better one; the essence of theology is that it holds its truths to be eternal and immutable. To be sure, theology is always yielding a little to the progress of knowledge, and only a Holy Roller in the mountains of Tennessee would dare to preach today what the popes preached in the thirteenth century. ~ H L Mencken, #NFDB
283:Suppliant
Grant me, dear Lord, the alchemy of toil,
Clean days of labour, dreamless nights of rest,
And that which shall my weariness assoil
The sanctuary of one beloved breast:
Laughter of children, hope and thankful tears,
Knowledge to yield, with valour to defend,
A faith immutable, and stedfast years
That move unvexed to their mysterious end.
~ Alan Sullivan,#NFDB
284:There can be no religious discourse which is in conflict with its environment and with the world and therefore, we Muslims need to modify this religious discourse. And this has nothing to do with conviction and with religious beliefs, because those are immutable. But we need a new discourse that will be adapted to a new world and which will remove some of the misconceptions. ~ Abdel Fattah el Sisi, #NFDB
285:In short, is American life of the future to be characterized by freedom or by servitude, strength or weakness? The answer must be clear and unequivocal if we are to avoid the pitfalls toward which we are now heading with such certainty. In many respects it is not to be found in any dogma of political philosophy but in those immutable precepts which underlie the Ten Commandments. ~ Douglas MacArthur, #NFDB
286:About God, I cannot accept any concept based on the authority of the Church... As long as I can remember. I have resented mass indoctrination. I cannot prove to you there is no personal God, but if I were to speak of him, I would be a liar. I do not believe in the God of theology who rewards good and punishes evil. His universe is not ruled by wishful thinking, but by immutable laws ~ Albert Einstein, #NFDB
287:Just keep in mind the feeling 'I am', merge in it, till your mind and feeling become one. By repeated attempts you will stumble on the right balance of attention and affection and your mind will be firmly established in the thought-feeling 'I am'. Whatever you think, say, or do, this sense of immutable and affectionate being remains as the ever-present background of the mind. ~ Sri Nisargadatta Maharaj, #NFDB
288:Except for their genitals, I don't know what immutable differences exist between men and women. Perhaps there are some other unchangeable differences; probably there are a number of irrelevant differences. But it is clear that until social expectations for men and women are equal, until we provide equal respect for both sexes, answers to this question will simply reflect our prejudices. ~ Naomi Weisstein, #NFDB
289:But as we labor, struggle, fail, weep, succeed, exult, fall, and rise again in the pursuit of daily holiness, we must keep ever before us these immutable truths: “I am a regenerate, justified believer in Jesus Christ, seen in him as perfectly righteous, adopted into God’s family, completely at peace with God, and in that state I will continue until I am finally vindicated on Judgment Day. ~ Andrew M Davis, #NFDB
290:Of course it hurt that we could never love each other in a physical way. We would have been far more happy if we had. But that was like the tides, the change of seasons--something immutable, an immovable destiny we could never alter. No matter how cleverly we might shelter it, our delicate friendship wasn't going to last forever. We were bound to reach a dead end. That was painfully clear. ~ Haruki Murakami, #NFDB
291:The course of our lives follows ancient and immutable laws, with an ancient, changeless rhythm. Dreams never come true, and the instant they are shattered, we realize how the greatest joys of life lie beyond the realm of reality. The instant they are shattered we are sick with longing for the days when they flamed within us. Our fate spends itself in this succession of hope and nostalgia. ~ Natalia Ginzburg, #NFDB
292:The doctrine of laissez-faire capitalism holds that the common good is best served by the uninhibited pursuit of self-interest,”36 Soros wrote. Like its bête noire, Marxism, laissez-faire economics claimed to be scientific, based upon immutable laws of nature, and also like Marxism, it has not stood the test of experience. If it were a scientific theory, it would have long ago been rejected. ~ Naomi Oreskes, #NFDB
293:one of the most powerful use cases of blockchain technology was to inscribe immutable and transparent information that could never be wiped from the face of digital history and that was free for all to see. Satoshi’s choice first to employ this functionality by inscribing a note about bank bailouts made it clear he was keen on never letting us forget the failings of the 2008 financial crisis. ~ Chris Burniske, #NFDB
294:They adored each other; but still the permanent and the immutable subsist. We may love and laugh, pout, clasp hands, smile, and exchange endearments, but that does not affect eternity. Two lovers hide in the dusk of evening, amid flowers and the twittering of birds, and enchant each other with their hearts shinning in their eyes; but the stars in their course still circle through infinite space. ~ Victor Hugo, #NFDB
295:If enlightenment comes first, before thinking, before practice, your thinking and your practice will not be self-centered. By enlightenment I mean believing in nothing, believing in something which has no form or no color, which is ready to take form or color. This enlightenment is the immutable truth. It is on this orginal truth that our activity, our thinking, and our practice should be based. ~ Shunryu Suzuki, #NFDB
296:They are already under a sentence of condemnation to hell. They don’t only justly deserve to be cast down thither, but the sentence of the law of God, that eternal and immutable rule of righteousness that God has fixed between him and mankind, is gone out against them, and stands against them; so that they are bound over already to hell: John iii. 18, “He that believeth not is condemned already. ~ Jonathan Edwards, #NFDB
297:But the world moves on, even when you don’t want it to, even when change feels like the end of everything. It never stops. That’s harsh and magical and somewhat comforting because nothing is immutable, however much we want it to be. Moments cannot be caught like fossils in amber, ever- perfect,ever-beautiful. They go dark and raw, full of shadows, leaving you with the memories. And the world moves on. ~ Ann Aguirre, #NFDB
298:Pure sensism leads inevitably to universal doubt; if reality is in the end reducible to sensible appearance, then, since this is in a state of perpetual flux and self-contradiction, no kind of certitude will any longer be possible. [...] Truth is necessary and immutable; but in the sensible order nothing necessary or immutable is to be found; therefore sensible things will never yield us any truth. ~ tienne Gilson, #NFDB
299:The key is to understand that our children don't belong to us—they belong to God. Our goal as parents must not be limited by our own vision. I am a finite, sinful, selfish man. Why would I want to plan out my children's future when I can entrust them to the infinite, omnipotent, immutable, sovereign Lord of the universe? I don't want to tell God what to do with my children—I want Him to tell me! ~ Voddie T Baucham Jr, #NFDB
300:Good and wise men, in all ages, have embraced a very dissimilar theory. They have supposed that the deity, from the relations we stand in to himself and to each other, has constituted an eternal and immutable law, which is indispensably obligatory upon all mankind, prior to any human institution whatever. This is what is called the law of nature....Upon this law depend the natural rights of mankind. ~ Alexander Hamilton, #NFDB
301:All of the great patriots now engaged in edging and squirming their way toward the Presidency of the Republic run true to form. That is to say, they are all extremely wary, and all more or less palpable frauds. What they want, primarily, is the job; the necessary equipment of unescapable issues, immutable principles and soaring ideals can wait until it becomes more certain which way the mob will be whooping. ~ H L Mencken, #NFDB
302:I am fully convinced that species are not immutable; but that those belonging to what are called the same genera are lineal descendants of some other and generally extinct species, in the same manner as the acknowledged varieties of any one species are the descendants of that species. Furthermore, I am convinced that natural selection has been the most important, but not the exclusive, means of modification. ~ Charles Darwin, #NFDB
303:The Religion that is afraid of science dishonours God and commits suicide. It acknowledges that it is not equal to the whole of truth, that it legislates, tyrannizes over a village of God's empires but is not the immutable universal law. Every influx of atheism, of skepticism is thus made useful as a mercury pill assaulting and removing a diseased religion and making way for truth. ~ Ralph Waldo Emerson, Journals (1822–1863), #NFDB
304:If the immutable heart can be grieved by the puppets of its own making, it is Divine Omnipotence, no other, that has subjected it, freely, and in a humility that passes understanding. If the world exists not chiefly that we may love God, but that God may love us, yet that very fact, on a deeper level, is so for our sakes. If He who in Himself can lack nothing chooses to need us, it is because we need to be needed. ~ C S Lewis, #NFDB
305:Because we love the Lord, we should be spiritually sensitive to moments when the powerful and important truths of the gospel can be shared with others. Perhaps more importantly, however, we should seek at all times to purify ourselves and to lead such worthy lives that the Light of Christ emanates from us in all that we say and do. Our day-to-day lives should stand as immutable witness of our faith in Christ. ~ M Russell Ballard, #NFDB
306:The bird with the thorn in its breast, it follows an immutable law; it is driven by it knows not what to impale itself, and die singing. At the very instant the thorn enters there is no awareness in it of the dying to come; it simply sings and sings until there is not the life left to utter another note. But we, when we put the thorns in our breasts, we know. We understand. And still we do it. Still we do it. ~ Colleen McCullough, #NFDB
307:One way programming languages avoid the issue of data being modified by concurrently running threads is by providing immutable data structures or collection classes. Clearly data that cannot change doesn't need to be protected. It is often desirable to be able to create new data structures that are similar to existing ones, for example, a list with a new item added at one end or a hash map with a new key/value pair added. ~ Anonymous, #NFDB
308:to look back on one's life is to experience the capriciousness of memory. ... the past is not static. It can be relived only in memory, and memory is a device for forgetting as well as remembering. It, too, is not immutable. It rediscovers, reinvents, reorganizes. Like a passage of prose it can be revised and repunctuated. To that extent, every autobiography is a work of fiction and every work of fiction an autobiography. ~ P D James, #NFDB
309:In the index to the six hundred odd pages of Arnold Toynbee's A Study of History, abridged version, the names of Copernicus, Galileo, Descartes and Newton do not occur yet their cosmic quest destroyed the medieval vision of an immutable social order in a walled-in universe and transformed the European landscape, society, culture, habits and general outlook, as thoroughly as if a new species had arisen on this planet. ~ Arthur Koestler, #NFDB
310:An therein lurks the cruelest truth of all. In the end, we are no different from every other cult, every other religion. Convincing ourselves of the righteousness of our path. Convincing ourselves that we alone hold to an immutable truth. Secure in the belief that everyone else is damned.
But it was all a game, the sacred a playground for secular power struggles, venal ambition.
What's left to believe in? ~ Steven Erikson,#NFDB
311:I need not instruct you of my belief: Time gives all and takes all away ; everything changes but nothing perishes ; One only is immutable, eternal and ever endures, one and the same with itself. With this philosophy my spirit grows, my mind expands. Whereof, how r ever obscure the night may be, I await daybreak, and they who dwell in day look for night Rejoice therefore, and keep whole, if you can, and return love for love. ~ Giordano Bruno, #NFDB
312:But in the end one also has to understand that the needs that religion has satisfied and philosophy is now supposed to satisfy are not immutable; they can be weakened and exterminated. Consider, for example, that Christian distress of mind that comes from sighing over ones inner depravity and care for ones salvation - all concepts originating in nothing but errors of reason and deserving, not satisfaction, but obliteration. ~ Friedrich Nietzsche, #NFDB
313:You are the sum total of what you have seen and learned, but underneath that is a core being, a usually untouchable being, that makes you who you truly are. It can make a person into a great peacemaker like Ghandi, or a serial killer like Ted Bundy, but it is immutable. That core holds both our deepest darkness and our greatest light. It’s the harmonies layered on top of that core melody that make us who we are from day to day. ~ Dana Marie Bell, #NFDB
314:An American constitution is not supposed to be immutable as in France, nor is it susceptible of modification by the ordinary powers of society as in England. It constitutes a detached whole, which, as it represents the determination of the whole people, is no less binding on the legislator than on the private citizen, but which may be altered by the will of the people in predetermined cases, according to established rules. ~ Alexis de Tocqueville, #NFDB
315:McKenzie once called Parkinsonism “an organized chaos,” and this is equally true of migraine. First there is chaos, then organization, a sick order; it is difficult to know which is worse! The nastiness of the first lies in its uncertainty, its flux; the nastiness of the second in its sense of immutable heavy permanence. Typically, indeed, treatment is only possible early, before migraine has “solidified” into immovable fixed forms. ~ Oliver Sacks, #NFDB
316:Many of these are liberals in their politics but crustaceans in their chosen fields. Men and women who would take to the streets to protest the exclusion of African-Americans or Native Americans (I can imagine what Mr Strunk would have made of these politically correct but clunky terms) from the local country club are often the same men and women who tell their classes that writing ability is fixed and immutable; once a hack, always a hack. ~ Stephen King, #NFDB
317:Do Muslims believe the Quran to be God’s “literal” word? Yes and No. Yes, in the sense that the Quran is seen as representing the exact words of the original text as revealed by God. And No, in the sense that the Quran is not a book that is devoid of metaphor and allegory. What would be more correct then is to say that Muslims believe the Quran to be “God’s immutable word” because they believe it to be unchanging over time and unable to be changed. ~ Anonymous, #NFDB
318:his curse. “To be thin-skinned, far-sighted, and loose-tongued,” he said, “is to feel too sharply, see too clearly, speak too freely. It is to be vulnerable to the world when the world believes itself invulnerable, to understand its mutability when it thinks itself immutable, to sense what’s coming before others sense it, to know that the barbarian future is tearing down the gates of the present while others cling to the decadent, hollow past. ~ Salman Rushdie, #NFDB
319:All human populations are in some sense immigrants. All hostility between different cultures in one place has an aspect of the classic immigrant grudge against the next boatload approaching the shore. To defend one’s home and fields and ancestral graves against invasion seems a right. But to claim unique possession – to compound the fact of settlement with the aspect of a landscape into an abstract of eternal and immutable ownership – is a joke. ~ Neal Ascherson, #NFDB
320:The solution has been to shift the totem of legitimacy from premises to procedures. We know an outcome is right not because it was derived from immutable principles, but because it was reached by following the correct procedures. Science became modern when it was conceived not as an empirical confirmation of truths derived from an independent source, divine revelation, but as simply whatever followed from the pursuit of scientific methods of inquiry. ~ Louis Menand, #NFDB
321:Bitcoin can be best understood as distributed software that allows for transfer of value using a currency protected from unexpected inflation without relying on trusted third parties. In other words, Bitcoin automates the functions of a modern central bank and makes them predictable and virtually immutable by programming them into code decentralized among thousands of network members, none of whom can alter the code without the consent of the rest. ~ Saifedean Ammous, #NFDB
322:In order to understand the dynamics of wage inequality, we must introduce other factors, such as the institutions and rules that govern the operation of the labor market in each society. To an even greater extent than other markets, the labor market is not a mathematical abstraction whose workings are entirely determined by natural and immutable mechanisms and implacable technological forces: it is a social construct based on specific rules and compromises. ~ Thomas Piketty, #NFDB
323:I can see, I can see that it is in this distorted vision of the world's proper proportions that lies the secret of our fears. We make the animals bigger with our fears. We make our creations and our loves smaller, we shrink by our vision, and enlarge and shrink according to the whims of our interchangeable vision, not according to an immutable law of growth. The size of each world we live in is individual and relative, and the objects and people vary in each EYE. ~ Ana s Nin, #NFDB
324:The perception of children as tractable has been a hallmark of social justice; it has led us to seek rehabilitation for juveniles rather than simply punishment. According to this logic, a bad adult may be irrecoverably bad, but a bad kid is only a reflection of negative influences, the product of pliable nurture rather than immutable nature. There can be truth in that pleasant optimism, but to go from there to presuming parental culpability is a gross injustice. ~ Sue Klebold, #NFDB
325:The sensual and spiritual are linked together by a mysterious bond, sensed by our emotions, though hidden from our eyes. To this double nature of the visible and invisible world - to the profound longing for the latter, coupled with the feeling of the sweet necessity for the former, we owe all sound and logical systems of philosophy, truly based on the immutable principles of our nature, just as from the same source arise the most senseless enthusiasms. ~ Wilhelm von Humboldt, #NFDB
326:For the most part, in this tropic whaling life, a sublime uneventfulness invests you; you hear no news; read no gazettes; extras with startling accounts of commonplaces never delude you into unnecessary excitements; you hear of no domestic afflictions; bankrupt securities; fall of stocks; are never troubled with the thought of what you shall have for dinner— for all your meals for three years and more are snugly stowed in casks, and your bill of fare is immutable. ~ Herman Melville, #NFDB
327:I know perfectly well that only in happy instants am I lucky enough to lose myself in my work. The painter-poet feels that his true immutable essence comes from that invisible realm that offers him an image of reality....I feel that I do not exist in time, but that time exists in me. I can also realize that it is not given to me to solve the mystery of art in an absolute fashion. Nonetheless, I am almost brought to believe that I am about to get my hands on the divine. ~ Carlo Carra, #NFDB
328:In addition, since they were committed to reasoning about God, the Jews were quick to embrace the Greek concern for valid reasoning. What emerged was an image of God as not only eternal and immutable but also as conscious, concerned, and rational. The early Christians fully accepted this image of God. They also added and emphasized the proposition that our knowledge of God and of his creation is progressive. Faith in both reason and progress were essential to the rise of the West. ~ Rodney Stark, #NFDB
329:I explained that most great works of the imagination were meant to make you feel like a stranger in your own home. The best fiction always forced us to question what we took for granted. It questioned traditions and expectations when they seemed too immutable. I told my students I wanted them in their readings to consider in what ways these works unsettled them, made them a little uneasy, made them look around and consider the world, like Alice in Wonderland, through different eyes. ~ Azar Nafisi, #NFDB
330:There is only one immutable truth: No being is purely individual; nothing comprises only itself. Everything is composed of foreign cells, foreign symbionts, foreign thoughts. This makes each life-form less like an individual warrior and more like a tiny universe, tumbling extravagantly through life like the fireflies orbiting one in night. Being alive means participating in permanent community and continually reinventing oneself as part of an immeasurable network of relationships. ~ Andreas Weber, #NFDB
331:At the center of the Christian faith is the affirmation that there is a God in the universe who is the ground and essence of all reality. A Being of infinite love and boundless power, God is the creator, sustainer, and conserver of values....In contrast to the ethical relativism of [totalitarianism], Christianity sets forth a system of absolute moral values and affirms that God has placed within the very structure of this universe certain moral principles that are fixed and immutable. ~ Martin Luther, #NFDB
332:We cherished what we had together, though we never put into words how very precious it was.
Of course it hurt that we could never love each other in a physical way. We would have been far more happy if we had. But that was like the tides, the change of seasons —something immutable, an immovable destiny we could never alter. No matter how cleverly we might shelter it, our delicate friendship wasn't going to last forever. We were bound to reach a dead end. That was painfully clear. ~ Haruki Murakami,#NFDB
333:If it had not been for this love, the universe would not have appeared in its source. Its
movement from non-existence to existence is the movement of the love of the One who
brings into existence for this purpose. The universe also loves to witness itself in existence as
it was witnessed in immutability. Thus by every aspect, the movement from immutable non-
existence to the existence of the sources is a movement of love, both in respect of Allah and
in respect to itself. ~ Ibn Arabi,#NFDB
334:Success is a planned outcome, not an accident. Success and mediocrity are both absolutely predictable because they follow the natural and immutable law of sowing and reaping. Simply stated, if you want to reap more rewards, you must sow more service, contribution, and value. That is the no-nonsense formula. Some of God’s blessings have prerequisites! Success in life is not based on need but on seed. So you’ve got to become good at either planting in the springtime or begging in the fall. ~ Tommy Newberry, #NFDB
335:They’d talked about the past in their bits-and-pieces way. Never all at once, never one big end-up-crying-and-hugging moment, but a constant brushing up of the past, reexamining actions and decisions and beliefs, offering apologies, forgiveness. All of it had brought them closer to who they were, who they’d always been. Mother and daughter. Their essential, immutable bond—fragile enough to snap at a harsh word a long time ago, durable enough to survive death itself. “Mommy! There you are,” MJ ~ Kristin Hannah, #NFDB
336:To-day Massachusetts; and the whole of the American republic, from the border of Maine to the Pacific slopes, and from the Lakes to the Gulf, stand upon the immutable and everlasting principles of equal and exact justice. The days of unrequited labor are numbered with the past. Fugitive slave laws are only remembered as relics of that barbarism which John Wesley pronounced "the sum of all villainies," and whose knowledge of its blighting effects was matured by his travels in Georgia and the Carolinas. ~ Horace Mann, #NFDB
337:As a teenager in Brooklyn Quentin had often imagined himself engaged in martial heroics, but after this he knew, as a cold immutable fact, that he would do anything necessary, sacrificing whatever or whomever he had to, to avoid risking exposure to physical violence. Shame never came into it. He embraced his new identity as a coward. He would run in the other direction. He would lie down and cry and put his arms over his head or play dead. It didn't matter what he had to do, he would do it and be glad. ~ Lev Grossman, #NFDB
338:So it would be, were it not for the law of inertia, as immutable a force in men and nations as in inanimate bodies. In men it takes the form of the psychological principle, so truly expressed in the words of the Gospel, " They have loved darkness better than light, because their deeds were evil." This principle shows itself in men not trying to recognise the truth, but to persuade themselves that the life they are leading, which is what they like and are used to, is a life perfectly consistent with truth. ~ Leo Tolstoy, #NFDB
339:The study of the properties of numbers, Plato tells us, habituates the mind to the contemplation of pure truth, and raises us above the material universe. He would have his disciples apply themselves to this study, not that they may be able to buy or sell, not that they may qualify themselves to be shopkeepers or travelling merchants, but that they may learn to withdraw their minds from the ever-shifting spectacle of this visible and tangible world, and to fix them on the immutable essences of things. ~ Thomas B Macaulay, #NFDB
340:A philosopher is a lover of wisdom, not of knowledge, which for all its great uses ultimately suffers from the crippling effect of ephemerality. All knowledge is transient linked to the world around it and subject to change as the world changes, whereas wisdom, true wisdom is eternal immutable. To be philosophical one must love wisdom for its own sake, accept its permanent validity and yet its perpetual irrelevance. It is the fate of the wise to understand the process of history and yet never to shape it. ~ Shashi Tharoor, #NFDB
341:Did you think you could have the good without the evil? Did you think you could have the joy without the sorrow? . . . . I have been thinking much about pain. How could I help it? . . . . Sooner or later, regardless of the wit of man, we have pain to face; a reality; a final inescapable, immutable fact of life. What poor souls, if we have then no philosophy to face it with! This pain will not last; it never has lasted. I'll think about what I am going to write tomorrow-not about me, not about my body. ~ Ray Stannard Baker, #NFDB
342:And no one would be brought to account for this destruction, because my death would not be the fault of any human but the fault of some unfortunate but immutable fact of “race,” imposed upon an innocent country by the inscrutable judgment of invisible gods. The earthquake cannot be subpoenaed. The typhoon will not bend under indictment. They sent the killer of Prince Jones back to his work, because he was not a killer at all. He was a force of nature, the helpless agent of our world’s physical laws. This ~ Ta Nehisi Coates, #NFDB
343:age does not bring wisdom. Often it merely changes simple stupidity into arrogant conceit. Its only advantage, so far as I have been able to see, is that it spans change. A young person sees the world as a still picture, immutable. An old person has had his nose rubbed in changes and more changes and still more changes so many times that he knows it is a moving picture, forever changing. He may not like it—probably doesn’t; I don’t—but he knows it’s so, and knowing it is the first step in coping with it. ~ Robert A Heinlein, #NFDB
344:A philosopher is a lover of wisdom, not of knowledge, which for all its great uses ultimately suffers from the crippling effect of ephemerality. All knowledge is transient, linked to the world around it and subject to change as the world changes, whereas wisdom, true wisdom is eternal, immutable. To be philosophical one must love wisdom for its own sake, accept its permanent validity and yet its perpetual irrelevance. It is the fate of the wise to understand the process of history and yet never to shape it. ~ Shashi Tharoor, #NFDB
345:The essence of science is that it is always willing to abandon a given idea, however fundamental it may seem to be, for a better one; the essence of theology is that it holds its truths to be eternal and immutable. To be sure, theology is always yielding a little to the progress of knowledge, and only a Holy Roller in the mountains of Tennessee would dare to preach today what the popes preached in the Thirteenth Century, but this yielding is always done grudgingly, and thus lingers a good while behind the event. ~ H L Mencken, #NFDB
346:not that I’d even been thinking about Cinzia until the moment before, but it had all seemed so solid, so immutable, the whole social system of the building, a nexus where I could always stop in and see people, say hello, find out what was going on. People who had known my mother. People who had known my dad. And the farther I walked away, the more upset I got, at the loss of one of the few stable and unchanging docking-points in the world that I’d taken for granted: familiar faces, glad greetings: hey manito! For ~ Donna Tartt, #NFDB
347:When I was small child, all that belonged to conservative society was fashionable, and no republicans were welcome in the smartersalons. People living in such a milieu could imagine that the impossibility of ever inviting an "opportunist", much less a "radical", was a thing that would last forever, like gas lamps and horse-drawn omnibuses. But similar to kaleidoscopes turning from time to time, society successively places in various ways elements which were thought to be immutable and creates a new composition. ~ Marcel Proust, #NFDB
348:There is an ancient Indian saying that something lives only as long as the last person who remembers it. My people have come to trust memory over history. Memory, like fire, is radiant and immutable while history serves only those who seek to control it, those who douse the flame of memory in order to put out the dangerous fire of truth. Beware these men for they are dangerous themselves and unwise. Their false history is written in the blood of those who might remember and of those who seek the truth. ~ Floyd Red Crow Westerman, #NFDB
349:Bush invited his constituency to be blind to the world's real problems, and leftists often do the opposite, gazing so fixedly at those problems that they cannot see beyond them. Thus it is that the world often seems divided between false hope and gratuitous despair. Despair demands less of us, it's more predictable, and in a sad way safer. Authentic hope requires clarity--seeing the troubles in this world--and imagination, seeing what might lie beyond these situations that are perhaps not inevitable and immutable. ~ Rebecca Solnit, #NFDB
350:A free will not subject to immutable laws would be "ein Unding", a non-thing. If being autonomous were being under laws imposed in what would have to be arbitrary, lawless acts, then autonomy would be a non-reality. If this is right, then there is no need for a concept of autonomy - anyway paradoxical and therefore empty - according to which being autonomous is being under laws one has freely chosen. For then there is no apparent conflict of being free and being under laws, which autonomy so conceived would resolve. ~ Sebastian R dl, #NFDB
351:The cold reality of it had struck her, as if, perched on the crest of a roller coaster, the rest of the ride was suddenly, irreversibly clear. On the way up, the vista had been infinite, the time to look about sometimes agonizingly long; now there was only the certain and dispassionate knowledge that there was one set of rails on which to travel, the ending immutable and about to begin. It didn't matter that the rest of the trip might take twenty, even thirty years to complete; the angle of the ride had changed. ~ Erica Bauermeister, #NFDB
352:At last gleams of light have come, and I am almost convinced (quite contrary to opinion I started with) that species are not (it is like confessing a murder) immutable. Heaven forfend me from Lamarck nonsense of a 'tendency to progression', 'adaptations from the slow willing of animals', &c! But the conclusions I am led to are not widely different from his; though the means of change are wholly so. I think I have found out (here's presumption!) the simple way by which species become exquisitely adapted to various ends. ~ Charles Darwin, #NFDB
353:One of the biggest hang-ups many people have in loving God and others lavishly is a distrust or unwilling acceptance of the immutable fact of God’s love. Everything begins there. How can we get on with loving God and loving others? We can consider all God has said and done to prove His love to us through His Word and His Son. Then we can confess the sin of unbelief and choose to act upon what God has said and done regardless of the ebb and flow of our emotions. If we would but practice this daily, how our lives would change! ~ Beth Moore, #NFDB
354:We say, then, that Scripture clearly proves this much, that God by his eternal and immutable counsel determined once for all those whom it was his pleasure one day to admit to salvation, and those whom, on the other hand, it was his pleasure to doom to destruction. We maintain that this counsel, as regards the elect, is founded on his free mercy, without any respect to human worth, while those whom he dooms to destruction are excluded from access to life by a just and blameless, but at the same time incomprehensible judgment ~ John Calvin, #NFDB
355:Women had been considered not as smart and not as capable as men, but at least their mothering and homemaking skills had been appreciated. For most of her life, women had accepted these beliefs as immutable truths, treating the few that had tried to rise above them as bad mothers, misguided individuals, and an undesirable influence on their daughters. Thank heavens this was changing. There was still discrimination in the workforce, with men getting better pay and faster promotions, but at least the West was on the right track. ~ I T Lucas, #NFDB
356:One of the most terrible things about the English education System in Ireland is its ruthlessness...it is cold and mechanical, like the ruthlessness of an immensely powerful engine. A machine vast, complicated... It grinds night and day; it obeys immutable and predetermined laws; it is as devoid of understanding, of sympathy, of imagination, as is any other piece of machinery that performs an appointed task. Into it is fed all raw human material in Ireland; it seizes upon it inexorably and rends and compresses and remoulds... ~ Patrick Pearse, #NFDB
357:A huge, rich, nuclear-tipped culture that propagates its core values through media steepage seems like a bad idea. There is an obvious risk of running astray here. Words are the only immutable medium we have, which is why they are the vehicle of choice for extremely important concepts like the Ten Commandments, the Koran, and the Bill of Rights. Unless the messages conveyed by our media are somehow pegged to a fixed, written set of precepts, they can wander all over the place and possibly dump loads of crap into people's minds. ~ Neal Stephenson, #NFDB
358:I once gave a lecture in which I publicly denied the existence of God. I said: “I want to emphatically affirm today that God does not exist. In fact, if He did exist, I would stop believing in Him.” If anything ever sounded like a nonsense statement, that was it. But I simply meant that God is not in a state of becoming. He is in a state of pure being. If He were in a state of existence, He would be changing—at least according to the way this term is used in philosophy. He would not be immutable. He would not be the God we believe in. ~ R C Sproul, #NFDB
359:The word ‘personality’ hides the vagueness of the concept; it refers to no factual object, like ‘body’. Human beings are not like the characters in literature, fixed, made immutable by their creator; the visible part of the human being is his dead part; it is the other part, the unconditioned Will that constitutes his being. Will precedes essence. Our bourgeois civilization is based on personality. It is our chief value. A film star has ‘personality’; the salesman hoping to sell his first insurance policy tries to ooze ‘personality’: ~ Colin Wilson, #NFDB
360:The highest form of morality is not to feel at home in ones own home." Most great works of the imagination were meant to make you feel like a stranger in your own home. The best fiction always forced us to question what we took for granted. It questioned traditions and expectations when they seemed too immutable. I told my students I wanted them in their readings to consider in what ways these works unsettled them, made them a little uneasy, made them look around and consider the world, like Alice in Wonderland, through different eyes. ~ Azar Nafisi, #NFDB
361:There are some things in the world we can't change- gravity, entropy, the speed of light, and our biological nature that requires clean air, clean water, clean soil, clean energy and biodiversity for our health and well-being. Protecting the biosphere should be our highest priority or else we sicken and die. Other things, like capitalism, free enterprise, the economy, currency, the market, are not forces of nature, we invented them. They are not immutable and we can change them. It makes no sense to elevate economics above the biosphere. ~ David Suzuki, #NFDB
362:There are some things in the world we can't change - gravity, entropy, the speed of light, and our biological nature that requires clean air, clean water, clean soil, clean energy and biodiversity for our health and well being. Protecting the biosphere should be our highest priority or else we sicken and die. Other things, like capitalism, free enterprise, the economy, currency, the market, are not forces of nature, we invented them. They are not immutable and we can change them. It makes no sense to elevate economics above the biosphere. ~ David Suzuki, #NFDB
363:Gender is not something that one is, it is something one does, an act... a "doing" rather than a "being". There is no gender identity behind the expressions of gender; that identity is performatively constituted by the very "expressions" that are said to be its results. If the immutable character of sex is contested, perhaps this construct called 'sex' is as culturally constructed as gender; indeed, perhaps it was always already gender, with the consequence that the distinction between sex and gender turns out to be no distinction at all. ~ Judith Butler, #NFDB
364:It was only after you that I understood the grip of my mother's hand. She knew the galaxy itself could kill me, that all of me could be shattered and all of her legacy spilled upon the curb like bum wine. And no one would be brought to account for this destruction, because my death would not be the fault of any human but the fault of some unfortunate but immutable fact of "race," imposed upon an innocent country by the inscrutable judgment of invisible gods. The earthquake cannot be subpoenaed. The typhoon will not bend under indictment. ~ Ta Nehisi Coates, #NFDB
365:The problem is maddening. The thing you seek is so close, you feel you could reach out and touch it. You feel it is your immutable destiny to do so. You have not come this far and at such a cost merely to turn around and go back. There is a solution. Of this you are certain. Now, no longer a game of mass, a game of destiny, it has become, instead a contest of wills. You focus on That Which You Seek as if your gaze alone might bring it closer or narrow the distance between you. Just as it feels as if your mind itself will explode from the strain. ~ Dave Sim, #NFDB
366:The melancholy of the antique world seems to me more profound than that of the moderns, all of whom more or less imply that beyond the dark void lies immortality. But for the ancients that ‘black hole’ is infinity itself; their dreams loom and vanish against a background of immutable ebony. No crying out, no convulsions—nothing but the fixity of the pensive gaze.
With the gods gone, and Christ not yet come, there was a unique moment, from Cicero to Marcus Aurelius, when man stood alone. Nowhere else do I find that particular grandeur. ~ Gustave Flaubert,#NFDB
367:In heaven there is laid up a pattern which he who chooses may behold, and beholding, set his own house in order. The time has now arrived at which they must raise the eye of the soul to the Universal Light which lightens all things. With the eye ever directed toward things fixed and immutable which neither injure nor are injured - these they cannot help imitating. But I quite admit the difficulty of believing that in every man there is an eye of the soul which by the right direction is re-illumined, and is more precious far than ten thousand bodily eyes. ~ Plato, #NFDB
368:Numerous bewildered seekers in the West erroneously think that an eloquent speaker or writer on metaphysics must be a master. Proof that one is a master, however, is supplied only by the ability to enter at will the breathless state (sabikalpa samadhi) and by the attainment of immutable bliss (nirbikalpa samadhi). The rishis have pointed out that solely by these achievements may a human being demonstrate that he has mastered maya, the dualistic cosmic delusion. He alone may say from the depths of realization: “Ekam sat” (“Only One exists”). “When ~ Paramahansa Yogananda, #NFDB
369:Everything happens through immutable laws, ...everything is necessary... There are, some persons say, some events which are necessary and others which are not. It would be very comic that one part of the world was arranged, and the other were not; that one part of what happens had to happen and that another part of what happens did not have to happen. If one looks closely at it, one sees that the doctrine contrary to that of destiny is absurd; but there are many people destined to reason badly; others not to reason at all others to persecute those who reason. ~ Voltaire, #NFDB
370:The tribute that is due to the talents, the rectitude, and the patriotism which adorn the characters selected to devise and adopt them. In these honorable qualifications, I behold the surest pledges, that as on one side, no local prejudices, or attachments; no seperate views, nor party animosities, will misdirect the comprehensive and equal eye which ought to watch over this great assemblage of communities and interests: so, on another, that the foundations of our National policy will be laid in the pure and immutable principles of private morality... ~ George Washington, #NFDB
371:Aspirations,dreams were some of the most powerful components that also held life from falling apart. They propelled life towards the fulfilment of a destiny. All those hard tests required to pass in the boot camp and outside in the Dravi community on this journey to the safe haven were worthy trade-offs thereof. The presence of the paradoxical absence of the ONE, and His selective random process as to who won and who didn't was one of those many unresolved puzzles. However, His existence was as immutable as the law of gravity to the faithful." - Moiae, Mehreen Ahmed ~ Mehreen Ahmed, #NFDB
372:Never during its pilgrimage is the human spirit completely adrift and alone. From start to finish its nucleus is the Atman, the god-within... underlying its whirlpool of transient feelings, emotions, and delusions is the self-luminous, abiding point of the transpersonal god. As the sun lights the world even when cloud-covered, “the Immutable is never seen but is the Witness; it is never heard but is the Hearer; it is never thought but is the Thinker; it is never known but is the Knower. There is no other witness but This, no other knower but This." from the Upanishad ~ Huston Smith, #NFDB
373:Many factors other than your size, fat, and muscle tissue figure in resting metabolism. Some are genetic and immutable. You may have been born with the ability to burn a lot of energy quickly and effortlessly, while others have what’s called a “sluggish metabolism”and don’t use energy at a very fast rate. It’s interesting to consider the cultural value judgment in using the term “sluggish”; from a scientific perspective, the person with a slower metabolism is much more efficient, a trait that would have been highly prized in earlier times when food was harder to come by. ~ Linda Bacon, #NFDB
374:But when we look beyond human affairs and the properties of the surrounding bodies: When we carry our speculations into the two eternities, before and after the present state of things; into the creation and formation of the universe; the existence and properties of spirits; the powers and operations of one universal spirit, existing without beginning and without end; omnipotent, omniscient, immutable, infinite, and incomprehensible: We must be far removed from the smallest tendency to scepticism not to be apprehensive, that we have here got quite beyond the reach of our faculties. ~ David Hume, #NFDB
375:the philosophic second period of indifference :::
There is next a period of high-seated impartiality and indifference in which the soul becomes free from exultation and depression and escapes from the snare of eagerness of joy as from the dark net of the pangs of grief and suffering. All things and persons and forces, all thoughts and feelings and sensations and actions, one's own no less than those of others, are regarded from above by a spirit that remains intact and immutable and is not disturbed by these things.
~ Sri Aurobindo, The Synthesis Of Yoga, Equality and the Annihilation of Ego,#NFDB
376:Solid things obey immutable laws of conservation—what goes south on the highway must go back north, or you end up with a mountain of cars in Miami. By the same token, production and consumption must balance. The average Joe can consume only as much wheat as the average Jane can grow. Information is completely different. It can be replicated at almost no cost—so every individual can (in theory) consume society’s entire output. Rich and poor alike, we all run information deficits. We all take in more than we put out. ~ Esther Dyson, Cyberspace and the American Dream: A Magna Carta for the Knowledge Age, #NFDB
377:Let me then remind you that justice is an immutable, natural principle; and not anything that can be made, unmade, or altered by any human power. It is also a subject of science, and is to be learned, like mathematics, or any other science. It does not derive its authority from the commands, will, pleasure, or discretion of any possible combination of men, whether calling themselves a government, or by any other name. It is also, at all times, and in all places, the supreme law. And being
everywhere and always the supreme law, it is necessarily everywhere and always the only law. ~ Lysander Spooner,#NFDB
378:This introduces one of the most significant differences between Mussolini and Hitler. For most of his career, Mussolini considered anti-Semitism a silly distraction and, later, a necessary sop to his overbearing German patron. Jews could be good socialists or fascists if they thought and behaved like good socialists or fascists. Because Hitler thought explicitly in terms of what we would today call identity politics, Jews were irredeemably Jews, no matter how well they spoke German. His allegiance, like that of all practitioners of identity politics, was to the iron cage of immutable identity. ~ Jonah Goldberg, #NFDB
379:The question is, how far an opinion is life-furthering, life-preserving, species-preserving, perhaps species-rearing, and we are fundamentally inclined to maintain that the falsest opinions (to which the synthetic judgments a priori belong), are the most indispensable to us, that without a recognition of logical fictions, without a comparison of reality with the purely IMAGINED world of the absolute and immutable, without a constant counterfeiting of the world by means of numbers, man could not live—that the renunciation of false opinions would be a renunciation of life, a negation of life. ~ Friedrich Nietzsche, #NFDB
380:Jackson began raids into Florida, arguing it was a sanctuary for escaped slaves and for marauding Indians. Florida, he said, was essential to the defense of the United States. It was that classic modern preface to a war of conquest. Thus began the Seminole War of 1818, leading to the American acquisition of Florida. It appears on classroom maps politely as “Florida Purchase, 1819”—but it came from Andrew Jackson’s military campaign across the Florida border, burning Seminole villages, seizing Spanish forts, until Spain was “persuaded” to sell. He acted, he said, by the “immutable laws of self-defense. ~ Howard Zinn, #NFDB
381:There are five unavoidable givens, five immutable facts that come to visit all of us many times over: Everything changes and ends. Things do not always go according to plan. Life is not always fair. Pain is part of life. People are not loving and loyal all the time. These are the core challenges that we all face. But too often we live in denial of these facts. We behave as if somehow these givens aren’t always in effect, or not applicable to all of us. But when we oppose these five basic truths we resist reality, and life then becomes an endless series of disappointments, frustrations, and sorrows. In ~ David Richo, #NFDB
382:Calvinism, as we have seen, starts from a double decree of absolute predestination, which antedates creation, and is the divine program of human history. This program includes the successive stages of the creation of man, an universal fall and condemnation of the race, a partial redemption and salvation, and a partial reprobation and perdition: all for the glory of God and the display of his attributes of mercy and justice. History is only the execution of the original design. There can be no failure. The beginning and the end, God’s immutable plan and the issue of the world’s history, must correspond. ~ Philip Schaff, #NFDB
383:He doesn't know what the world is like today." The thought that his own conception of the world was so different from his father's was like a protecting wall around his entire being. When his father went out into the street he had only the mosque, the Koran, the other old men in his mind. It was the immutable world of law, the written word, unchanging beneficence, but it was in some way wrinkled and dried up. Whereas when Amar stepped out the door there was the whole vast earth waiting, the live mysterious earth, that belonged to him in a way it could belong to no one else, and where anything at all might happen. ~ Paul Bowles, #NFDB
384:learned this. It is a lesson he has closed himself to. From the moment he meets Daisy, his ideas about who he is and what he wants and what he can become are immutable. It’s ironic that he is so in love with the moment of greatest possibility in his youth, the moment he kissed Daisy, but his love for that moment has rendered all other avenues of possibility impossible, has fossilized him, sealed him in amber, turned him to stone. Made it possible for him to see only one version of himself. After years of underhanded dealing and shady business, he is wealthy, popular, feared, respected. On West Egg, he hosts ~ F Scott Fitzgerald, #NFDB
385:In our modern world, black magic finds a fertile breeding ground in man's desires. Age after age, the wants of man destroy him. In ignorance he plays with fire; in thoughtlessness he ignores the immutable laws of nature, and then wonders why the tempests break about his head, why lava and ash bury his cities, why wars lay waste his lands and mighty upheavals of the earth cause continents and nations to vanish in a single day. He neither obeys the laws of force, nor recognizes that cause and effect rule all things; that day after day, he reaps misery as the harvest of thoughtlessness. ~ Manly P Hall, Magic: A Treatise on Esoteric Ethics, #NFDB
386:I suppose it’s an immutable law of human nature that we sum up the events of the year as we approach its end. Among other things, 1938 had been a year of knockings at my door. There was the Western Union boy who brought Eve’s birthday wishes all the way from London; and Wallace with a bottle of wine and the rules of honeymoon bridge. Then Detective Tilson; then Bryce; then Anne. In the moment, only some of those intrusions seemed welcome; but I guess I should have treasured them all. Because in a few years’ time, I’d be living in a doorman building myself—and once you’re in a doorman building, no one comes knocking ever again. ~ Amor Towles, #NFDB
387:About God, I cannot accept any concept based on the authority of the Church. As long as I can remember, I have resented mass indoctrination. I do not believe in the fear of life, in the fear of death, in blind faith. I cannot prove to you that there is no personal God, but if I were to speak of him, I would be a liar. I do not believe in the God of theology who rewards good and punishes evil. My God created laws that take care of that. His universe is not ruled by wishful thinking, but by immutable laws. ~ Albert Einstein, in an interview (1948), quoted in Einstein and the Poet : In Search of the Cosmic Man (1983) by William Hermanns, p. 132, #NFDB
388:Sometimes you need the anesthesia. Because what you learn about yourself when fear finally overtakes you isn’t pretty. You understand that the person you thought of as yourself, your immutable, indivisible self, is just an overlay, fragile and frail. Fear strips away the façade. And having to see what lies beneath, and accept it, makes you different from everyone who hasn’t been similarly forged. You’ve been aged; they remain neophytes. You have brutal clarity; they, comforting illusions. You’ve looked into the abyss, and can feel it looking back still; they don’t even know such a place exists. And for all of it, you hate them. ~ Barry Eisler, #NFDB
389:Is there too much complaining in your culture? The next time someone moans about something, try asking, “So what’s the next action?” People will complain only about something that they assume could be better than it currently is. The action question forces the issue. If it can be changed, there’s some action that will change it. If it can’t, it must be considered part of the landscape to be incorporated in strategy and tactics. Complaining is a sign that someone isn’t willing to risk moving on a changeable situation, or won’t consider the immutable circumstance in his or her plans. This is a temporary and hollow form of self-validation. ~ David Allen, #NFDB
390:Why did people ignore the lessons of history and their own senses, deny a law of life immutable as the seasons, and erect twisted barriers against it in their minds? He didn't know why, but they did. They wept for the goodness of half-imaginary yesterdays, yesterdays beyond altering, instead of anticipating and helping to shape the good of possible tomorrows. They found things to blame for the flow of events they wanted to stop and could not. They blamed God, their wives, government, books, fanciful combinations of unnamed men--sometimes even voices in their own heads. They lived tortured and unhappy lives, trying to dam Niagara with a teacup. ~ John Jakes, #NFDB
391:Finally, in 1926, Heisenberg came up with a celebrated compromise, producing a new discipline that came to be known as quantum mechanics. At the heart of it was Heisenberg's Uncertainty Principle, which states that the electron is a particle but a particle that can be described in terms of waves. The uncertainty around which the theory is built is that we can know the path an electron takes as it moves through a space or we can know where it is at a given instant, but we cannot know both.*22 Any attempt to measure one will unavoidably disturb the other. This isn't a matter of simply needing more precise instruments; it is an immutable property of the universe. ~ Bill Bryson, #NFDB
392:Cody and I stood together, waiting as the other Scouts trickled in. I had a large helping of Rita’s coffee in a travel mug, and I sipped it and wondered why I ever bothered to go anywhere on time. It was clear that I was the only one in Miami who actually understood what those numbers on the face of the clock really meant, and I spent far too much of my dwindling liberty waiting for people who couldn’t quite grasp the notion of time. It should have stopped bothering me long ago—after all, I grew up here, and I was very familiar with Cuban Time, an immutable law of nature stating that any given hour for a rendezvous actually means, “plus forty-five minutes.” But ~ Jeff Lindsay, #NFDB
393:The Nigger was a handsome, austere woman with snow-white hair and a dark and awful dignity. Her brown eyes, brooding deep in her skull, looked out on an ugly world with philosophic sorrow. She conducted her house like a cathedral dedicated to a sad but erect Priapus. If you wanted a good laugh
and a poke in the ribs, you went to Jenny’s and got your money’s worth; but if the sweet worldsadness close to tears crept out of your immutable loneliness, the Long Green was your place. When you came out of there you felt that something pretty stern and important had happened. It was no jump in the hay. The dark beautiful eyes of the Nigger stayed with you for days. ~ John Steinbeck,#NFDB
394:Before Dawn
Life! Austere arbiter of each man's fate,
By whom he learns that Nature's steadfast laws
Are as decrees immutable; O pause
Your even forward march! Not yet too late
Teach me the needed lesson, when to wait
Inactive as a ship when no wind draws
To stretch the loosened cordage. One implores
Thy clemency, whose wilfulness innate
Has gone uncurbed and roughshod while the years
Have lengthened into decades; now distressed
He knows no rule by which to move or stay,
And teased with restlessness and desperate fears
He dares not watch in silence thy wise way
Bringing about results none could have guessed.
~ Amy Lowell,#NFDB
395:On the question of whether mathematics was discovered or invented, Pythagoras and the Pythagoreans had no doubt-mathematics was real, immutable, omnipresent, and more sublime than anything that could conceivably emerge from the feeble human mind. The Pythagoreans literally embedded the universe into mathematics. In fact, to the Pythagoreans, God was not a mathematician-mathematics was God!
The importance of the Pythagorean philosophy lies not only in its actual, intrinsic value. By setting the stage, and to some extent the agenda, for the next generation of philosophers-Plato in particular-the Pythagoreans established a commanding position in Western thought. ~ Mario Livio,#NFDB
396:To be thin-skinned, far-sighted, and loose-tongued," he said, "is to feel too sharply, see too clearly, speak too freely. It is to be vulnerable to the world when the world believes itself invulnerable, to understand its mutability when it thinks itself immutable, to sense what's coming before others sense it, to know that the barbarian future is tearing down the gates of the present while others cling to the decadent, hollow past. If our children are fortunate they will only inherit your ears, but regrettably, as they are undeniably mine, they will probably think too much too soon, and hear too much too early, including things that are not permitted to be thought or heard. ~ Salman Rushdie, #NFDB
397:there has to be somebody whom you adore who adores you. Someone whom you cannot but praise who praises and loves you—that is the foundation of identity. The praise of the praiseworthy is above all rewards.3 However, if we put this power in the hands of a fallible, changeable person, it can be devastating. And if this person’s regard is based on your fallible and changeable life efforts, your self-regard will be just as fleeting and fragile. Nor can this person be someone you can lose, because then you will have lost your very self. Obviously, no human love can meet these standards. Only love of the immutable can bring tranquillity. Only the unconditional love of God will do. ~ Timothy J Keller, #NFDB
398:There you stand, lost in the infinite series of the sea, with nothing ruffled but the waves. The tranced ship indolently rolls; the drowsy trade winds blow; everything resolves you into languor. For the most part, in this tropic whaling life, a sublime uneventfulness invests you; you hear no news; read no gazettes; extras with startling accounts of commonplaces never delude you into unnecessary excitements; you hear of no domestic afflictions; bankrupt securities; fall of stocks; are never troubled with the thought of what you shall have for dinner - for all your meals for three years and more are snugly stowed in casks, and your bill of fare is immutable. (Moby Dick chap 35 p 153) ~ Herman Melville, #NFDB
399:Your good spirit moved over the waters. But he was not upheld by them as though he rested upon them, for when he is said to rest upon a man, it is he who gives that man rest in himself. It was your incorruptible and immutable will, which is sufficient in itself and to itself, that moved over the life which you had created. To that life living and living in happiness are not one and the same, because it lives even in its state of fluidity and darkness. To gain happiness it must still be turned from that state towards God, its Creator. It must live ever closer to the Fountain of life. In his light it must see the light; in him it must be given perfection, splendor, and bliss. ~ Saint Augustine of Hippo, #NFDB
400:I felt like Schrödinger’s cat. She would come, or not come. She would take me in, or throw me out. She would forgive me, or tell me to fuck off. And in that narrow, purgatorial space, a feeling crept in, a kind of mourning for my younger self and all his terrible choices, and a wish that I could somehow tell him what I knew now and help him for both our sakes to get it right, and a grief that such a thing was impossible, the young man’s blindness irreparable, his mistakes immutable, the consequences irreversible. And then I smiled, thinking of mono no aware, the sadness of being human, aware of the irony of having traveled all the way to Paris to feel something so quintessentially Japanese. ~ Barry Eisler, #NFDB
401:For the civil government can give no new right to the church, nor the church to the civil government. So that, whether the magistrate join himself to any church, or separate from it, the church remains always as it was before — a free and voluntary society. It neither requires the power of the sword by the magistrate’s coming to it, nor does it lose the right of instruction and excommunication by his going from it. This is the fundamental and immutable right of a spontaneous society — that it has power to remove any of its members who transgress the rules of its institution; but it cannot, by the accession of any new members, acquire any right of jurisdiction over those that are not joined with it. ~ John Locke, #NFDB
402: Light
Light, endless Light! darkness has room no more,
Life's ignorant gulfs give up their secrecy:
The huge inconscient depths unplumbed before
Lie glimmering in vast expectancy.
Light, timeless Light immutable and apart!
The holy sealed mysterious doors unclose.
Light, burning Light from the Infinite's diamond heart
Quivers in my heart where blooms the deathless rose.
Light in its rapture leaping through the nerves!
Light, brooding Light! each smitten passionate cell
In a mute blaze of ecstasy preserves
A living sense of the Imperishable.
I move in an ocean of stupendous Light
Joining my depths to His eternal height.
~ Sri Aurobindo, - Light
,#NFDB
403:This he tries in vain to fill with everything around him, seeking in things that are not there the help he cannot find in those that are, though none can help, since this infinite abyss can be filled only with an infinite and immutable object; in other words by God himself. God alone is man’s true good, and since man abandoned him it is a strange fact that nothing in nature has been found to take his place: stars, sky, earth, elements, plants, cabbages, leeks, animals, insects, calves, serpents, fever, plague, war, famine, vice, adultery, incest. Since losing his true good, man is capable of seeing it in anything, even his own destruction, although it is so contrary at once to God, to reason and to nature. ~ Blaise Pascal, #NFDB
404:Although much remains obscure, and will long remain obscure, I can entertain no doubt, after the most deliberate study and dispassionate judgment of which I am capable, that the view which most naturalists entertain, and which I formerly entertained--namely, that each species has been independently created--is erroneous. I am fully convinced that species are not immutable; but that those belonging to what are called the same genera are lineal descendants of some other and generally extinct species, in the same manner as the acknowledged varieties of any one species are the descendants of that species. Furthermore, I am convinced that Natural Selection has been the main but not exclusive means of modification. ~ Charles Darwin, #NFDB
405:Generally the rational brain can override the emotional brain, as long as our fears don’t hijack us. (For example, your fear at being flagged down by the police can turn instantly to gratitude when the cop warns you that there’s an accident ahead.) But the moment we feel trapped, enraged, or rejected, we are vulnerable to activating old maps and to follow their directions. Change begins when we learn to "own" our emotional brains. That means learning to observe and tolerate the heartbreaking and gut-wrenching sensations that register misery and humiliation. Only after learning to bear what is going on inside can we start to befriend, rather than obliterate, the emotions that keep our maps fixed and immutable. ~ Bessel A van der Kolk, #NFDB
406:Whenever I see the alcove of a tastefully built Japanese room, I marvel at our comprehension of the secrets of shadows, our sensitive use of shadow and light. For the beauty of the alcove is not the work of some clever device. An empty space is marked off with plain wood and plain walls, so that the light drawn into its forms dim shadows within emptiness. There is nothing more. And yet, when we gaze into the darkness that gathers behind the crossbeam, around the flower vase, beneath the shelves, though we know perfectly well it is mere shadow, we are overcome with the feeling that in this small corner of the atmosphere there reigns complete and utter silence; that here in the darkness immutable tranquility holds sway. ~ Jun ichir Tanizaki, #NFDB
407:The story of a family where three generations drifted between Christianity and Islam and back again, between suits and salvars, Mughal Hyderabad and Regency London, seemed to raise huge questions: about Britishness and the nature of Empire, about faith, and about personal identity; indeed, about how far all of these mattered, and were fixed and immutable – or how far they were in fact flexible, tractable, negotiable. For once it seemed that the normal steely dualism of Empire – between rulers and ruled, imperialists and subalterns, colonisers and the colonised – had broken down. The easy labels of religion and ethnicity and nationalism, slapped on by generations of historians, turned out, at the very least, to be surprisingly unstable. ~ William Dalrymple, #NFDB
408:Toussaint affirms an irreconcilable contradiction: flight is to occur alongside an inalienable freedom that, as his own descriptions attest, is actually not a given but struggled for and fought over. Toussaint conceives freedom to be inalienable once acquired, but this admission disturbs the freedom as natality narrative. Freedom is not immutable. Flight is first experienced after bondage and is not an originary naturalism. Toussaint has a late realization of the nonuniversal quality of revolutionary republicanism, the rift between the self-reflexive hero and the crowd desiring the hero to put them ahead of the sovereign self, and conflict between the Haitian state and the Haitian nation with the latter’s non-sovereign conception of freedom. ~ Neil Roberts, #NFDB
409:He is ETERNAL, which means that He antedates time and is wholly independent of it. Time began in Him and will end in Him. To it He pays no tribute and from it He suffers no change.
He is IMMUTABLE, which means that He has never changed and can never change in any smallest measure. To change He would need to go from better to worse or from worse to better. He cannot do either, for being perfect He cannot become more perfect, and if He were to become less perfect He would be less than God.
He is OMNISCIENT, which means that He knows in one free and effortless act all matter, all spirit, all relationships, all events. He has no past and He has no future.
He IS, and none of the limiting and qualifying terms used of creatures can apply to Him. ~ A W Tozer,#NFDB
410:And in the midst of our dying, as we rise from the organic and sink back ignominiously into the organic, it is a glory and a privilege to love what Death doesn’t touch. For if disaster and oblivion have followed this painting down through time — so too has love. Insofar as it is immortal (and it is) I have a small, bright, immutable part in that immortality. It exists; and it keeps on existing. And I add my own love to the history of people who have loved beautiful things, and looked out for them, and pulled them from the fire, and sought them when they were lost, and tried to preserve them and save them while passing them along literally from hand to hand, singing out brilliantly from the wreck of time to the next generation of lovers, and the next. ~ Donna Tartt, #NFDB
411:But through the centuries a recurring spiritual theme has emerged, one that is more sensitive to earthly concerns than to heavenly hopes. This spirituality—the spirituality of imperfection—is thousands of years old. And yet it is timeless, eternal, and ongoing, for it is concerned with what in the human being is irrevocable and immutable: the essential imperfection, the basic and inherent flaws of being human. Errors, of course, are part of the game. They are part of our truth as human beings. To deny our errors is to deny ourself, for to be human is to be imperfect, somehow error-prone. To be human is to ask unanswerable questions, but to persist in asking them, to be broken and ache for wholeness, to hurt and to try to find a way to healing through the hurt. ~ Ernest Kurtz, #NFDB
412:The great Spanish neuroanatomist Santiago Ramon y Cajal concluded his 1913 treatise “Degeneration and Regeneration of the Nervous System” with this declaration: “In adult centres the nerve paths are something fixed, ended, immutable. Everything may die, nothing may be regenerated.” Cajal based his pessimistic conclusion on his meticulous studies of brain anatomy after injury, and his gloomy sentiment remained neuroscience dogma for almost a century. “We are still taught that the fully mature brain lacks the intrinsic mechanisms needed to replenish neurons and reestablish neuronal networks after acute injury or in response to the insidious loss of neurons seen in neurodegenerative diseases,” noted the neurologists Daniel Lowenstein and Jack Parent in 1999. ~ Jeffrey M Schwartz, #NFDB
413:But the process should not be confused with science. When tests are used as selections devices, they're not a neutral tool; they become a large factor int he very equation they purport to measure. For one thing, the tests tend to screen out - or repel - those who would upset the correlation. If a man can't get into the company in the first place because he isn't the company type, he can't very well get to be an executive and be tested in a study to find out what kind if profile subsequent executives should match. Long before personality tests were invented, of course, plenty of companies proved that if you only hire people of a certain type, then all your successful men will be people of that type. But no one confused this with the immutable laws of science. ~ William H Whyte, #NFDB
414:there are four things to be done or four jewels that should never be lost from sight: first, to accept the Truth; second, to keep it in mind continually; third, to avoid whatever is contrary to Truth and the permanent consciousness of Truth; and fourth, to accomplish whatever is in conformity with Truth. All religion and all wisdom is reducible—extrinsically and humanly—to these four laws: in every tradition we see indeed an immutable truth; then a law of “attachment to the Real”, of “remembrance” or “love” of God; and
finally prohibitions and injunctions. Here we have a fabric of elementary certainties that encompasses and resolves every human uncertainty and in this way reduces the whole problem of earthly existence to a geometry at once simple and primordial. ~ Frithjof Schuon,#NFDB
415:The young man had not been long at Donnaz without discovering that in that little world of crystallised traditions the chaplain was the only person conscious of the new forces abroad. It had never occurred to the Marquess that anything short of a cataclysm such as it would be blasphemy to predict could change the divinely established order whereby the territorial lord took tithes from his peasantry and pastured his game on their crops. The hierarchy which rested on the bowed back of the toiling serf and culminated in the figure of the heaven-sent King seemed to him as immutable as the everlasting hills. The men of his generation had not learned that it was built on a human foundation and that a sudden movement of the underlying mass might shake the structure to its pinnacle. The ~ Edith Wharton, #NFDB
416:She knew that the galaxy itself could kill me, that all of me could be shattered and all of her legacy spilled upon the curb like bum wine. And no one would be brought to account for this destruction, because my death would not be the fault of any human but the fault of some unfortunate but immutable fact of "race", imposed upon an innocent country by the inscrutable judgement of invisible gods. The earthquake cannot be subpoenaed. The typhoon will not bend under indictment. They sent the killer of Prince Jones back to his work, because he was not a killer at all. He was a force of nature, the helpless agent of our world's physical laws. This entire episode took me from fear to a rage that burned in me then, animates me now, and will likely leave me on fire for the rest of my days. ~ Ta Nehisi Coates, #NFDB
417:All that exists, in whatever mode this may be, necessarily participates in universal principles, and nothing exists except by participation in these principles, which are the eternal and immutable essences contained in the permanent actuality of the Divine Intellect. Consequently, it can be said that all things, however contingent they may be in themselves, express or represent these principles in their own way and according to their order of existence, for otherwise they would be purely and simply nothingness.
Thus, from one order to another, all things are linked together and correspond, to come together in total and universal harmony, for harmony is nothing other than the reflection of principal unity in the manifested world; and it is this correspondence which is the veritable basis of symbolism. ~ Ren Gu non,#NFDB
418:You will never stop seeing yourself. You can do nothing, you cannot escape yourself, you cannot escape your own gaze, you never will be able to: even if you were to fall into a sleep so deep that no shock, no shout, no burning pain could rouse you, there would still be this eye, your eye, that will never close, that will never sleep.
You see yourself, you see yourself seeing yourself, you watch yourself watching yourself. Even if you were to wake up, your vision would remain the same, immutable. Even if you managed to grow thousands, billions of extra eyelids, there would still be this eye, behind, which would see you. You are not asleep but sleep will never come again. You are not awake and you will never wake up. You are not dead and even death could never set you free."
-from "A Man Asleep ~ Georges Perec,#NFDB
419:. . . one of the lessons of a UBI is that our policy outcomes are not inevitabilities but choices. The United States would be significantly richer right now if it had passed more fiscal stimulus at the onset of the Great Recession. It would be richer if it invested in infrastructure. It would be richer if it chose to ensure that no child grew up in poverty. It would be richer if it had worked to make black and white Americans, as well as men and women, true equals. . . poverty in the United States is a choice. Stagnant middle-class incomes are a choice. Technology-fueled mass unemployment is a choice. Racism is a choice. The patriarchy is a choice. This is not to discount how deeply entrenched existing policies, interests, and tendencies are—but to recognize that while they might be entrenched, they are not immutable. ~ Annie Lowrey, #NFDB
420:Inextinguibles (Immutable)
Spanish
¡Oh, tú que duermes tan hondo que no despiertas!
Milagrosas de vivas, milagrosas de muertas,
Y por muertas y vivas eternamente abiertas,
Alguna noche en duelo yo encuentro tus pupilas
Bajo un trapo de sombra o una blonda de luna.
Bebo en ellas la Calma como en una laguna.
Por hondas, por calladas, por buenas, por tranquilas
Un lecho o una tumba parece cada una.
English
O you who sleep so deep you cannot wake!
Every night in mourning I come upon your pupils,
Miraculous in life, miraculous in death,
And in life and death eternally open.
Beneath a remnant of shade or silk lace of moon,
I drink their calm as I would a lagoon.
For depth, for silence, for goodness, for peacefulness.
Each one seeming a bed or a tomb.
~ Delmira Agustini,#NFDB
421:Liberty as we understand it in the United States has been the exception not the rule — and its survival over the past three centuries the consequence not of happy foreordination but of the good guys in the world having enjoyed unmatched military and financial supremacy. Having known little else, the historically myopic will find it tempting to presume that our present global order represents the immutable state of nature. It does not. Just as the primary reason that the forces of liberty have prevailed since 1815 is that they have acquired and maintained unrivaled power, the relative peace and buzzing international trade that we currently enjoy is the product not of the West’s moral dominance, but of the prepotency first of the British Empire and then — after a seamless and invisible handover — of an ascendant United States. ~ Charles C W Cooke, #NFDB
422:In a sane world, love and sex would not divide by gender. We could love like and unlike beings, love them for a variety of reasons. The battered adjectives for homosexuality -- queer, lesbian, gay -- would disappear and we would only have people making love in different ways, with different body parts. We are too far gone with overpopulation to insist that procreation be an immutable part of desire. Desire needs only itself, not the proof of a baby. We would do well to baby each other instead of making all these unwanted babies that no one has time to nurture or to love.
At this point in my life, I am blessed by my friendships with women. I make no distinction between my gay and straight women friends. I hat the very terms, feeling that any of us could be anything -- if we were to unlock the full range of possibilities within. ~ Erica Jong,#NFDB
423:[...] the sacred - that which is immutable, inviolable and thus infinitely majestic - is in the very substance of our spirit and of our existence. The world is miserable because men live beneath themselves; the error of modern man is that he wants to reform the world without having either the will or the power to reform man, and this flagrant contradiction, this attempt to make a better world on the basis of a worsened humanity, can only end in the very abolition of what is human, and consequently in the abolition of happiness too. Reforming man means bindinghim again to Heaven, reestablishing the broken link; it means tearing him away from the reign of the passions, from the cult of matter, quantity and cunning, and reintegrating him into the world of the spirit and serenity, we would even say: into the world of sufficient reason. ~ Frithjof Schuon, #NFDB
424:Einstein's conception is closer to mine. His God is somehow involved in the immutable laws of nature. Einstein has a feeling for the central order of things. He can detect it in the simplicity of natural laws. We may take it that he felt this simplicity very strongly and directly during his discovery of the theory of relativity. Admittedly, this is a far cry from the contents of religion. I don't believe Einstein is tied to any religious tradition, and I rather think the idea of a personal God is entirely foreign to him. But as far as he is concerned there is no split between science and religion: the central order is part of the subjective as well as the objective realm, and this strikes me as being a far better starting point. ~ Wolfgang Pauli, in statements after the Solvay Conference of 1927, as quoted in Physics and Beyond (1971) by Werner Heisenberg, #NFDB
425:We Too Shall Sleep
Not, not for thee,
Belovèd child, the burning grasp of life
Shall bruise the tender soul. The noise, and strife,
And clamor of midday thou shalt not see;
But wrapped for ever in thy quiet grave,
Too little to have known the earthly lot,
Time's clashing hosts above thine innocent head,
Wave upon wave,
Shall break, or pass as with an army's tread,
And harm thee not.
A few short years
We of the living flesh and restless brain
Shall plumb the deeps of life and know the strain,
The fleeting gleams of joy, the fruitless tears;
And then at last when all is touched and tried,
Our own immutable night shall fall, and deep
In the same silent plot, O little friend,
Side by thy side,
In peace that changeth not, nor knoweth end,
We too shall sleep.
~ Archibald Lampman,#NFDB
426:ANTIGONE Yea, for these laws were not ordained of Zeus, And she who sits enthroned with gods below, Justice, enacted not these human laws. Nor did I deem that thou, a mortal man, Could’st by a breath annul and override The immutable unwritten laws of Heaven. They were not born today nor yesterday; They die not; and none knoweth whence they sprang. I was not like, who feared no mortal’s frown, To disobey these laws and so provoke The wrath of Heaven. I knew that I must die, E’en hadst thou not proclaimed it; and if death Is thereby hastened, I shall count it gain. For death is gain to him whose life, like mine, Is full of misery. Thus my lot appears Not sad, but blissful; for had I endured To leave my mother’s son unburied there, I should have grieved with reason, but not now. And if in this thou judgest me a fool, Methinks the judge of folly’s not acquit. ~ Sophocles, #NFDB
427:Metal is from the earth, he thought as he scrutinized. From below: from that realm which is the lowest, the most dense. Land of trolls and caves, dank, always dark. Yin world, in its most melancholy aspect. World of corpses, decay and collapse. Of feces. All that has died, slipping and disintegrating back down layer by layer. The daemonic world of the immutable; the time-that-was.
And yet, in the sunlight, the silver triangle glittered. It reflected light. Fire, Mr. Tagomi thought. Not dank or dark object at all. Not heavy, weary, but pulsing with life. The high realm, aspect of yang: empyrean, ethereal. As befits work of art. Yes, that is artist's job: takes mineral rock from dark silent earth transforms it into shining light-reflecting form from sky.
Has brought the dead to life. Corpse turned to fiery display; the past had yielded to the future. ~ Philip K Dick,#NFDB
428:The highway looked different to him now, as they drove on. In theory it was the same stretch of tarmac, bounded by the same traffic paraphernalia and flimsy metal fences, but it had been transformed by their own intent. It was no longer a straight line to an airport, it was a mysterious hinterland of shadowy detours and hidey-holes. Proof, once again, that reality was not objective, but always waiting to be reshaped and redefined by one’s attitude. Of course, everybody on earth had the power to reshape reality. It was one of the things Peter and Beatrice talked about a lot. The challenge of getting people to grasp that life was only as grim and confining as you perceived it to be. The challenge of getting people to see that the immutable facts of existence were not so immutable after all. The challenge of finding a simpler word for immutable than immutable. ~ Michel Faber, #NFDB
429:The position occupied by Toporóff, involving as it did an incongruity of purpose, could only be held by a dull man devoid of moral sensibility. Toporóff possessed both these negative qualities. The incongruity of the position he occupied was this: It was his duty to keep up and to defend, by external measures, not excluding violence, that Church which, by its own declaration, was established by God Himself and could not be shaken by the gates of hell nor by anything human. This divine and immutable God-established institution had to be sustained and defended by a human institution--the Holy Synod, managed by Toporóff and his officials. Toporóff did not see this contradiction, nor did he wish to see it, and he was therefore much concerned lest some Romish priest, some pastor, or some sectarian should destroy that Church which the gates of hell could not conquer. ~ Leo Tolstoy, #NFDB
430:In these lands we are not experiencing the primitive infancy of capitalism but its vicious senility. Underdevelopment isn't a stage of development, but its consequence. Latin America's underdevelopment arises from external development, and continues to feed it. A system made impotent by its function of international servitude, and moribund since birth, has feet of clay. It pretends to be destiny and would like to be thought eternal. All memory is subversive, because it is different, and likewise any program for the future. The zombie is made to eat without salt: salt is dangerous, it could awaken him. The system has its paradigm in the immutable society of ants. For that reason it accords ill with the history of humankind, because that is always changing. And because in the history of humankind every act of destruction meets its response, sooner or later, in an act of creation. ~ Eduardo Galeano, #NFDB
431:Petitions, picket lines, civil disobedience—this kind of political mobilization required a certain shift in vision. “For a protest movement to arise out of [the] traumas of daily life,” the sociologists Frances Fox Piven and Richard Cloward have observed, “the social arrangements that are ordinarily perceived as just and immutable must come to seem both unjust and mutable.” This usually happened during extraordinary times, when large-scale social transformations or economic disturbances—the postwar housing shortage, say—profoundly upset the status quo. But it was not enough simply to perceive injustice. Mass resistance was possible only when people believed they had the collective capacity to change things. For poor people, this required identifying with the oppressed, and counting yourself among them—which was something most trailer park residents were absolutely unwilling to do. ~ Matthew Desmond, #NFDB
432:Thou must teach us the path to be followed and Thou must give us the power to follow it to the very end. . . .
O Thou source of all love and all light, Thou whom we cannot know in Thyself but can manifest ever more completely and perfectly, Thou whom we cannot conceive but can approach in profound silence, to complete Thy incommensurable boons Thou must come to our help until we have gained Thy victory. . . .
Let that true love be born which soothes all suffering; establish that immutable peace wherein resides true power; give us the sovereign knowledge which dispels all darkness. . . .
From the infinite depths to this most external body, in its smallest elements, Thou dost move and live and vibrate and set all in motion, and the whole being is now only a single block, infinitely multiple yet absolutely coherent, animated by one tremendous vibration: Thou.
~ The Mother, Prayers And Meditations,#NFDB
433:Prudence and Balance
Vigilance: indispensable for all true progress.
*
In each human being there is a beast crouching ready to manifest at the slightest unwatchfulness. The only remedy is a constant vigilance. 18 August 1954
*
Prudence: very useful for weakness because weakness needs prudence; strength does not need it.
*
Common sense: it is very practical and avoids any mistakes, but it lacks light.
*
Sobriety has never done harm to anyone.
** *
Equanimity: immutable peace and calm.
*
In the deep peace of equanimity the love will grow to its full
blossoming in a sense of pure and constant unity. 5 October 1934
*
All mischief comes from a lack of balance.
So, let us keep our balance carefully, always, in all circumstances. 10 August 1954
*
Perfect balance: one of the most important conditions of a growing peace. ~ The Mother, Words Of The Mother II,#NFDB
434:accounting for their phenomena by their combinations, and making both eternal and obedient to eternal and immutable law. The speculations of men of science have carried them to the outermost verge of the physical universe. Behind them lie not only a thousand brilliant triumphs by which a part of Nature's secrets have been wrung from her, but also more thousands of failures to fathom her deep mysteries. They have proved thought material, since it is the evolution of the gray tissue of the brain, and a recent German experimentalist, Professor Dr. Jäger, claims to have proved that man's soul is "a volatile odoriferous principle, capable of solution in glycerine". Psychogen is the name he gives to it, and his experiments show that it is present not merely in the body as a whole, but in every individual cell, in the ovum, and even in the ultimate elements of protoplasm. I need hardly say to so intelligent ~ Henry Steel Olcott, #NFDB
435:4. The falseness of an opinion is not for us any objection to it: it is here, perhaps, that our new language sounds most strangely. The question is, how far an opinion is life-furthering, life- preserving, species-preserving, perhaps species-rearing, and we are fundamentally inclined to maintain that the falsest opinions (to which the synthetic judgments a priori belong), are the most indispensable to us, that without a recognition of logical fictions, without a comparison of reality with the purely IMAGINED world of the absolute and immutable, without a constant counterfeiting of the world by means of numbers, man could not live—that the renunciation of false opinions would be a renunciation of life, a negation of life. TO RECOGNISE UNTRUTH AS A CONDITION OF LIFE; that is certainly to impugn the traditional ideas of value in a dangerous manner, and a philosophy which ventures to do so, has thereby alone placed itself beyond good and evil. ~ Friedrich Nietzsche, #NFDB
436:The three greatest metaphysicians who ever existed - Plato, Aristotle and St.Thomas Aquinas - had no system in the idealistic sense of the word. Their ambition was not to achieve philosophy once and for all, but to maintain it and to serve it in ours. For us, as for them, the great thing is not to achieve a system of the world as if being could be deduced from thought, but to relate reality, as we know it, to the permanent principles in whose light all the changing problems of science, of ethics and of art have to be solved. A metaphysics of existence cannot be a system wherewith to get rid of philosophy, it is an always open inquiry, whose conclusions are both always the same and always new, because it is conducted under the guidance of immutable principles, which will never exhaust experience, or be themselves exhausted by it. For even though, as is impossible, all that which exists were known to us, existence itself would still remain a mystery. Why, asked Leibniz, is there something rather than nothing ? ~ tienne Gilson, #NFDB
437:it appears various ancient Mystics had a hard time explaining
with their archaic languages lacking the words for detailing
“the Father, the Son, and the Holy Ghost”
the Trinity concept being misunderstood by a good host
the Father is the immutable unmoving Godhead
from whence the Holy Ghost flows to all widespread
the Son, a physical expression in those whose self is dead
God can't be received fully if the “me” occupies space
the sense of individual selfhood disappears without a trace
the higher nature of God is formless unmanifested
from it, this changing world of form is emanated
everything is God, in God, all-inclusively unending
ungraspable by brain-mind and its inferior comprehending
people wonder, “okay, but what created God?”
contemplate “Eternal” or “Infinite” to see the query flawed
All is the Mind of God without exception
including your Mind prior to conception
formless No-Thing, yet Infinitely Everything
yet both, yet neither, for it's beyond expounding ~ Jarett Sabirsh,#NFDB
438:But what then of that silent Self, inactive, pure, self-existent, self-enjoying, which presented itself to us as the abiding justification of the ascetic? Here also harmony and not irreconcilable opposition must be the illuminative truth. The silent and the active Brahman are not different, opposite and irreconcilable entities, the one denying, the other affirming a cosmic illusion; they are one Brahman in two aspects, positive and negative, and each is necessary to the other. It is out of this Silence that the Word which creates the worlds for ever proceeds; for the Word expresses that which is self-hidden in the Silence. It is an eternal passivity which makes possible the perfect freedom and omnipotence of an eternal divine activity in innumerable cosmic systems. For the becomings of that activity derive their energies and their illimitable potency of variation and harmony from the impartial support of the immutable Being, its consent to this infinite fecundity of its own dynamic Nature. ~ Sri Aurobindo, The Life Divine, Reality Omnipresent, #NFDB
439:Therefore, perception, which I count as the most wonderful of instruments, has just as little reality as that of my poor senses. However I might conceive of matter, it is always something different from what I understood it to be. But it is not only that I can never completely perceive the essence of matter, but also it's that it has no being. Spray water on a hot oven and it is instantaneously vaporized, if I throw a lump of sugar into a cup of tea it melts. If I break the cup I'm drinking out of, I'll have nothing but shards - but no longer a cup. If, however, being can be turned into not-being with the flip of the wrist, then it is not worth talking about it as being. Not-being, death, is the real essence of all matter, life is only a negation of this essence for an infinitely short span of time. But the thought of the drop of water, or the lump of sugar remains immutable, it can never be broken, vaporated, or melted. So isn't this thought to be spoken of with much greater right as reality, than fluctuating material is?
"From The Diary Of An Orange Tree ~ Hanns Heinz Ewers,#NFDB
440:The three greatest metaphysicians who ever existed - Plato, Aristotle and St.Thomas Aquinas - had no system in the idealistic sense of the word. Their ambition was not to achieve philosophy once and for all, but to maintain it and to serve it in their own times, as we have to maintain it and to serve it in ours. For us, as for them, the great thing is not to achieve a system of the world as if being could be deduced from thought, but to relate reality, as we know it, to the permanent principles in whose light all the changing problems of science, of ethics and of art have to be solved. A metaphysics of existence cannot be a system wherewith to get rid of philosophy, it is an always open inquiry, whose conclusions are both always the same and always new, because it is conducted under the guidance of immutable principles, which will never exhaust experience, or be themselves exhausted by it. For even though, as is impossible, all that which exists were known to us, existence itself would still remain a mystery. Why, asked Leibniz, is there something rather than nothing ? ~ tienne Gilson, #NFDB
441:In the first place, a new synthesis never results from a mere adding together of two fully developed branches in biological or mental evolution. Each new departure, each reintegration of what has become separated, involves the breaking down of the rigid, ossified patterns of behaviour and thought. Copernicus failed to do so; he tried to mate the heliocentric tradition with orthodox Aristotelian doctrine, and failed. Newton succeeded because orthodox astronomy had already been broken up by Kepler and orthodox physics by Galileo; reading a new pattern into the shambles, he united them in a new conceptual frame. Similarly, chemistry and physics could only become united after physics had renounced the dogma of the indivisibility and impermeability of the atom, thus destroying its own classic concept of matter, and chemistry had renounced its doctrine of ultimate immutable elements. A new evolutionary departure is only possible after a certain amount of de-differentiation, a cracking and thawing of the frozen structures resulting from isolated, over-specialized development. ~ Arthur Koestler, #NFDB
442:Mountaineering, she understood, was an essential expression of some odd, immutable aspect of my personality that I could no sooner alter than change the color of my eyes. Then, in the midst of this delicate rapprochement, Outside magazine confirmed it was sending me to Everest. At first I pretended that I’d be going as a journalist more than a climber—that I’d accepted the assignment because the commercialization of Everest was an interesting subject and the money was pretty good. I explained to Linda and anyone else who expressed skepticism about my Himalayan qualifications that I didn’t expect to ascend very high on the mountain. “I’ll probably climb only a little way above Base Camp,” I insisted. “Just to get a taste of what high altitude is about.” This was bullshit, of course. Given the length of the trip and the time I’d have to spend training for it, I stood to make a lot more money staying home and taking other writing jobs. I accepted the assignment because I was in the grip of the Everest mystique. In truth, I wanted to climb the mountain as badly as I’d ever wanted anything in my life. ~ Jon Krakauer, #NFDB
443:When today we say ‘form’, we mean only the visible and measurable aspects of a thing, especially its spatial contours. For the Medieval masters, on the other hand…’form’ was the sum total of the essential properties or qualities of a thing; it was what constituted the inner unity of a manifested object. ‘The forms of things,’ writes Thierry of Chartres, ‘are outside and beyond matter, contained in the Divine Spirit. There, in its simple and immutable fullness, true forms exist. But those which, in a certain and not fully explicable way, are impregnated into matter, are so to speak ephemeral and not forms in the true sense. They are only something like the reflections or representations of true forms.
True form is thus neither limitable nor mutable; it is like a ray of the creative Spirit which, descending into matter, fleetingly lends it form. An analogy for this is artistic creation: just as the artist may more or less completely...imprint on a material the spiritual picture that he carries within himself, so the essence of a thing may manifest itself more or less perfectly in that particular thing. ~ Titus Burckhardt,#NFDB
444:laws of dynamic motion seem to contradict the randomness generally attributed to collisions between atoms. The ancient philosophers had already pointed out that any natural process can be interpreted in many different ways in terms of the motion of and collisions between atoms. This was not a problem for the atomists, since their main aim was to describe a godless, law less world in which man is free and can expect to receive neither punishment nor reward from any divine or natural order. But classical science was a science of engineers and astronomers, a science of action and prediction. Speculations based on hypothetical atoms could not satisfy its needs. In contrast, Newton’s law provided a means of predicting and manipulating. Nature thus becomes law-abiding, docile, and predictable, instead of being chaotic, unruly, and stochastic. But what is the connection between the mortal, unstable world in which atoms unceasingly combine and separate, and the immutable world of dynamics governed by Newton’s law, a single mathematical formula corresponding to an eternal truth unfolding toward a tautological future? ~ Ilya Prigogine, #NFDB
445:Cortical representations are not immutable; they are, to the contrary, dynamic, continuously modified by the lives we lead. Our brains allocate space to body parts that are used in activities that we perform most often-the thumb of a video-game addict, the index finger of a Braille reader. But although experience molds the brain, it molds only an attending brain. "Passive, unattended, or little-attended exercises are of limited value for driving" neuroplasticity, Merzenich and Jenkins concluded. "Plastic changes in brain representations are generated only when behaviors are specifically attended." And therein lies the key. Physical changes in the brain depend for their on a mental state in the mind-the state called attention. Paying attention matters. It matters not only for the size of the brain's representation of this or that part of the body's surface, of this or that muscle. It matters for the dynamic structure of the very circuits of the brain and for the brain's ability to remake itself.
This would be the next frontier for neuroplasticity, harnessing the transforming power of mind to reshape the brain. ~ Jeffrey M Schwartz,#NFDB
446:Son of Heav'n and Earth,
Attend: That thou art happy, owe to God,
That thou continu'st such, owe to thyself,
That is, to thy obedience; therein stand.
This was that caution giv'n thee; be advis'd.
God made thee perfect, not immutable;
And good he made thee, but to persevere
He left it in thy power, ordain'd thy will
By nature free, not overrul'd by Fate
Inextricable, or strict necessity;
Our voluntary service he requires,
Not our necessitated, such with him
Finds no acceptance, nor can find, for how
Can hearts, not free, be tri'd whether they serve
Willing or no, who will but what they must
By Destiny, and can no other choose?
Myself and all th'Angelic Host that stand
In sight of God enthron'd, our happy state
Hold, as you yours, while our obedience holds;
On other surety none; freely we serve,
Because wee freely love, as in our will
To love or not; in this we stand or fall:
And some are fall'n, to disobedience fall'n,
And so from Heav'n to deepest Hell; O fall
From what high state of bliss into what woe!
--Archangel Raphael to Adam, Paradise Lost Book V ~ John Milton,#NFDB
447:We sometimes hear people voice doubts about opposition to sex trafficking, genital cutting, or honor killings because of their supposed inevitability. What can our good intentions achieve against thousands of years of tradition? Our response is China. A century ago, China was arguably the worst place in the world to be born female. Foot-binding, child marriage, concubinage, and female infanticide were embedded in traditional Chinese culture...So was it cultural imperialism for Westerners to criticize foot-binding and female infanticide? Perhaps. But it was also the right thing to do. If we believe firmly in certain values, such as the equality of all human beings regardless of color or gender, then we should not be afraid to stand up for them; it would be feckless to defer to slavery, torture, foot-binding, honor killings, or genital cutting just because we believe in respecting other faiths or cultures. One lesson of China is that we need not accept that discrimination is an intractable element of any society. If culture were immutable, China would still be impoverished and [women] would be stumbling around on three-inch feet. ~ Nicholas D Kristof, #NFDB
448:The observation and experiments necessary for the pursuit of alchemy did not comport with the Greek idea of philosophy. This is shown by the saying of Socrates, that the nature of external objects could be discovered by thought without observation, and by the renunciation of all natural sciences by the Cynics. This came largely from the fact that they saw in the nature around them the mutable only. Plato separated logic, as the knowledge of the immutable, from physics, the knowledge of the mutable. That which was subject to indefinite change would not repay observing nor recording, therefore they could not conceive of astronomy and physics as serious objects of mental occupation. There was nothing to be learned from fields and trees and stones. One of the philosophers is said to have gone to the length of putting out his eyes, in order that his mind might not be influenced by external objects, but might wholly give itself to pure contemplation. The intellectual power and grasp of these philosophers were wonderful, but faulty and misleading, since the real and practical was left out. ~ Francis Preston Venable, A Short History of Chemistry (1894) pp. 9-10., #NFDB
449:All things considered, science is the best means of understanding almost everything around us. It works well on the human scale and stands as a stark counter-point to beliefs that by their very nature refute the notion of evidence. And I would be the last person to attack people encouraging the rest of us to use our ability to be rational, thereby defending the value and the necessity of science. But I will lift a querying hand when the notion of ‘science’ is held to be immutable, because ‘science’ as such does not exist. Science is a process to be sure, a way of thinking, but what science is above all is that which scientists do, and alas, scientists are people, too. As potentially fallible, irrational, biased, greedy, in short, as flawed, as the rest of us. So, by all means defend science as a process. But don’t confuse it with the very human endeavor of science as a profession. Because they’re not the same thing. And this is why when some guy in a white lab-coat says ‘you can trust me, I’m a scientist,’ best take it with a big bucket of salt, and then say ‘Fine, now show me the evidence and more to the point, show me how you got to it. ~ Steven Erikson, #NFDB
450:How Robin would have loved this!’ the aunts used to say fondly. 'How Robin would have laughed!’ In truth, Robin had been a giddy, fickle child - somber at odd moments, practically hysterical at others - and in life, this unpredictability had been a great part of his charm. But his younger sisters, who had never in any proper sense known him at all, nonetheless grew up certain of their dead brother’s favorite color (red); his favorite book (The Wind in the Willows) and his favorite character in it (Mr. Today); his favorite flavor of ice cream (chocolate) and his favorite baseball team (the Cardinals) and a thousand other things which they - being living children, and preferring chocolate ice cream one week and peach the next - were not even sure they knew about themselves. Consequently their relationship with their dead brother was of the most intimate sort, his strong, bright, immutable character shining changelessly against the vagueness and vacillation of their own characters, and the characters of people that they knew; and they grew up believing that this was due to some rare, angelic incandescence of nature on Robin’s part, and not at all to the fact that he was dead. ~ Donna Tartt, #NFDB
451:10. What books would you recommend to an aspiring entrepreneur? Some quick favorites: The 22 Immutable Laws of Marketing: Violate Them at Your Own Risk! by Al Ries and Jack Trout The 48 Laws of Power by Robert Greene The 33 Strategies of War by Robert Greene Antifragile: Things That Gain from Disorder by Nassim Nicholas Taleb The Fish That Ate the Whale: The Life and Times of America’s Banana King by Rich Cohen Wikinomics: How Mass Collaboration Changes Everything by Don Tapscott and Anthony D. Williams Contagious: Why Things Catch On by Jonah Berger The Pirate’s Dilemma: How Youth Culture Is Reinventing Capitalism by Matt Mason Rules for Radicals: A Pragmatic Primer for Realistic Radicals by Saul D. Alinsky The New New Thing: A Silicon Valley Story by Michael Lewis Here Comes Everybody: The Power of Organizing Without Organizations by Clay Shirky Purple Cow: Transform Your Business by Being Remarkable by Seth Godin Eleven Rings: The Soul of Success by Phil Jackson and Hugh Delehanty Billion Dollar Lessons: What You Can Learn from the Most Inexcusable Business Failures of the Last 25 Years by Paul B. Carroll and Chunka Mui Gonzo Marketing: Winning Through Worst Practices by Christopher Locke ~ Ryan Holiday, #NFDB
452:Now at night, I held you and a great fear, wide as all our American generations, took me. Now I personally understood my father and the old mantra - 'Either I can beat him or the police.' I understood it all - the cable wires, the extension cords, the ritual switch. Black people love their children with a kind of obsession. You are all we have, and you come to us endangered. I think we would like to kill you ourselves before seeing you killed by the streets that America made. This is a philosophy of the disembodied, of a people who control nothing, who can protect nothing, who are made to fear not just the criminals among them but the police who lord over them with all the moral authority of a protection racket. It was only after you that I understood this love, that I understood the grip of my mother's hand. She knew that the galaxy itself could kill me, that all of me could be shattered and all of her legacy spilled upon the curb like bum wine. And no one wold be brought to account for this destruction, because my death would not be the fault of any human but the fault of some unfortunate but immutable fact of 'race,' imposed upon an innocent country by the inscrutable judgment of invisible gods. ~ Ta Nehisi Coates, #NFDB
453:Men were, after all, not wholly inconsequent; their attachment to Mary rested on an instinct of self-preservation. They knew their own peril. If there was to be a future life, Mary was their only hope. She alone represented Love. The Trinity were, or was, One, and could, by the nature of its essence, administer justice alone. Only childlike illusion could expect a personal favour from Christ. Turn the dogma as one would, to this it must logically come. Call the three Godheads by what names one liked, still they must remain One; must administer one justice; must admit only one law. In that law, no human weakness or error could exist; by its essence it was infinite, eternal, immutable. There was no crack and no cranny in the system, through which human frailty could hope for escape. One was forced from corner to corner by a remorseless logic until one fell helpless at Mary's feet.
Without Mary, man had no hope except in atheism, and for atheism the world was not ready. Hemmed back on that side, men rushed like sheep to escape the butcher, and were driven to Mary; only too happy in finding protection and hope in a being who could understand the language they talked, and the excuses they had to offer. ~ Henry Adams,#NFDB
454:All men seek happiness. This is without exception. Whatever different means they employ, they all tend to this end. The cause of some going to war, and of others avoiding it, is the same desire in both, attended with different views. The will never takes the least step but to this object. This is the motive of every action of every man, even of those who hang themselves.
And yet after such a great number of years, no one without faith has reached the point to which all continually look. All complain, princes and subjects, noblemen and commoners, old and young, strong and weak, learned and ignorant, healthy and sick, of all countries, all time, all ages, and all conditions.
A trial so long, so continuous, and so uniform should certainly convince us of our inability to reach the good by our own efforts.... What is it then that this desire and this inability proclaim to us, but that there was once in man a true happiness of which there now remains to him only; the mark and empty trace, which he in vain tries to fill from all his surroundings, seeking from things absent the help he does not obtain in things present? But these are all inadequate, because the infinite abyss can only be filled by an infinite and immutable Object, that is to say, only by God Himself. ~ Blaise Pascal,#NFDB
455:He is eternal, which means that He antedates time and is wholly independent of it. Time began in Him and will end in Him. To it He pays no tribute and from it He suffers no change. He is immutable, which means that He has never changed and can never change in any smallest measure. To change He would need to go from better to worse or from worse to better. He cannot do either, for being perfect He cannot become more perfect, and if He were to become less perfect He would be less than God. He is omniscient, which means that He knows in one free and effortless act all matter, all spirit, all relationships, all events. He has no past and He has no future. He is, and none of the limiting and qualifying terms used of creatures can apply to Him. Love and mercy and righteousness are His, and holiness so ineffable that no comparisons or figures will avail to express it. Only fire can give even a remote conception of it. In fire He appeared at the burning bush; in the pillar of fire He dwelt through all the long wilderness journey. The fire that glowed between the wings of the cherubim in the holy place was called the "shekinah," the Presence, through the years of Israel's glory, and when the Old had given place to the New, He came at Pentecost as a fiery flame and rested upon each disciple. ~ A W Tozer, #NFDB
456:I remembered once, in Japan, having been to see the Gold Pavilion Temple in Kyoto and being mildly surprised at quite how well it had weathered the passage of time since it was first built in the fourteenth century. I was told it hadn’t weathered well at all, and had in fact been burnt to the ground twice in this century. “So it isn’t the original building?” I had asked my Japanese guide.
“But yes, of course it is,” he insisted, rather surprised at my question.
“But it’s burnt down?”
“Yes.”
“Twice.”
“Many times.”
“And rebuilt.”
“Of course. It is an important and historic building.”
“With completely new materials.”
“But of course. It was burnt down.”
“So how can it be the same building?”
“It is always the same building.”
I had to admit to myself that this was in fact a perfectly rational point of view, it merely started from an unexpected premise. The idea of the building, the intention of it, its design, are all immutable and are the essence of the building. The intention of the original builders is what survives. The wood of which the design is constructed decays and is replaced when necessary. To be overly concerned with the original materials, which are merely sentimental souvenirs of the past, is to fail to see the living building itself. ~ Douglas Adams,#NFDB
457:That first day I asked my students what they thought fiction should accomplish, why one should bother to read fiction at all. It was an odd way to start, but I did succeed in getting their attention. I explained that we would in the course of the semester read and discuss many different authors, but that one thing these authors all had in common was their subversiveness. Some, like Gorky or Gold, were overtly subversive in their political aims; others, like Fitzgerald and Mark Twain, were in my opinion more subversive, if less obviously so. I told them we would come back to this term, because my understanding of it was somewhat different from its usual definition. I wrote on the board one of my favorite lines from the German thinker Theodor Adorno: “The highest form of morality is not to feel at home in one’s own home.” I explained that most great works of the imagination were meant to make you feel like a stranger in your own home. The best fiction always forced us to question what we took for granted. It questioned traditions and expectations when they seemed too immutable. I told my students I wanted them in their readings to consider in what ways these works unsettled them, made them a little uneasy, made them look around and consider the world, like Alice in Wonderland, through different eyes. ~ Azar Nafisi, #NFDB
458:Over The Hillside
FAREWELL. In dimmer distance
I watch your figures glide,
Across the sunny moorland,
The brown hillside;
Each momently up rising
Large, dark against the sky,
Then--in the vacant moorland,
Alone sit I.
Within the unknown country
Where your lost footsteps pass,
What beauty decks the heavens
And clothes the grass!
Over the mountains shoulder
What glories may unfold!
Though I see but the mountain
Bleak, bare and cold,-And the white road, slow winding
To where, each after each,
You slipped away--ah, wither?
I cannot reach.
And if I call, what answers?
Only 'twixt earth and sky,
Like wail of parting spirit,
The curlew's cry.
****
Yet, sunny is the moorland,
And soft the pleasant air,
And little flowers like blessings,
Grow everywhere.
While, over all, the mountain
Stands sombre, calm, and still,
145
Immutable and steadfast,
As the One Will.
Which, done on earth, in heaven
Eternally confessed
By men and saints and angels,
Be ever blest!
Under its infinite shadow
(Safer than light of ours!)
I'll sit me down a little,
And gather flowers.
Then I will rise and follow
After the setting day,
Without one wish to linger,-The appointed way.
~ Dinah Maria Mulock Craik,#NFDB
459:All over again I understood how important, how irreplaceable,
Sumire was to me. In her own special way she’d kept me
tethered to the world. As I talked to her and read her stories,
my mind quietly expanded, and I could see things I’d never
seen before. Without even trying, we grew close. Like a pair of
young lovers undressing in front of each other, Sumire and I
had exposed our hearts to one another, an experience I’d never
have with anyone else, anywhere. We cherished what we had
together, though we never put into words how very precious it
was.
Of course it hurt that we could never love each other in a
physical way. We would have been far happier if we had. But
that was like the tides, the change of seasons—something
immutable, an immovable destiny we could never alter. No
matter how cleverly we might shelter it, our delicate friendship
wasn’t going to last for ever. We were bound to reach a dead
end. That was painfully clear.
I loved Sumire more than anyone else and wanted her more
than anything in the world. And I couldn’t just shelve those
feelings, for there was nothing to take their place.
I dreamed that someday there’d be a sudden, major
transformation. Even if the chances of it coming true were slim, I
could dream about it, couldn’t I? But I knew it would never
come true. ~ Haruki Murakami,#NFDB
460:It is not the comfort of youth that we should be concerned with, but with equipping them better for the life struggle which is an immutable cosmic law. That is why, in the structure of the New Epoch, the main factor of the national welfare will be the education and upbringing of people. It is urgently necessary to pay attention to the betterment and broadening of school programs, especially those of the elementary and high schools... From very childhood, respect for knowledge should be taught. In schools, this true and only propeller of evolution should be pointed out through concrete historical examples. It is necessary to reach a state where the aspiration to and respect for science enter our flesh and blood and become an inalienable part of our daily life. Only then will it be possible to say that the nations have entered the path of culture. Only then will the bearers of knowledge be considered as true treasures, not only of any one particular country but of the whole world. Then it will be possible to speak about the acceleration of evolution and bringing into life the dreams of communication with the far-off worlds. Thus, we may repeat the words of a thinker and leader who said, "First, all should learn; second, all should learn; third, all should learn; and then see that knowledge does not become a dead letter, but is applied in life." ~ Helena Roerich Letters of Helena Roerich II, (24 August 1936), #NFDB
461:Ballade Of True Wisdom
While others are asking for beauty or fame,
Or praying to know that for which they should pray,
Or courting Queen Venus, that affable dame,
Or chasing the Muses the weary and grey,
The sage has found out a more excellent way To Pan and to Pallas his incense he showers,
And his humble petition puts up day by day,
For a house full of books, and a garden of flowers.
Inventors may bow to the God that is lame,
And crave from the fire on his stithy a ray;
Philosophers kneel to the God without name,
Like the people of Athens, agnostics are they;
The hunter a fawn to Diana will slay,
The maiden wild roses will wreathe for the Hours;
But the wise man will ask, ere libation he pay,
For a house full of books, and a garden of flowers.
Oh! grant me a life without pleasure or blame
(As mortals count pleasure who rush through their day
With a speed to which that of the tempest is tame)!
O grant me a house by the beach of a bay,
Where the waves can be surly in winter, and play
With the sea-weed in summer, ye bountiful powers!
And I'd leave all the hurry, the noise, and the fray,
For a house full of books, and a garden of flowers.
ENVOY.
Gods, grant or withhold it; your 'yea' and your 'nay'
Are immutable, heedless of outcry of ours:
But life IS worth living, and here we would stay
For a house full of books, and a garden of flowers.
~ Andrew Lang,#NFDB
462:Whatever teaches us to talk to ourselves is important: whatever teaches us to sing ourselves out of despair. But the painting has also taught me that we can speak to each other across time. And I feel I have something very serious and urgent to say to you, my non-existent reader, and I feel I should say it as urgently as if I were standing in the room with you. That life—whatever else it is—is short. That fate is cruel but maybe not random. That Nature (meaning Death) always wins but that doesn’t mean we have to bow and grovel to it. That maybe even if we’re not always so glad to be here, it’s our task to immerse ourselves anyway: wade straight through it, right through the cesspool, while keeping eyes and hearts open. And in the midst of our dying, as we rise from the organic and sink back ignominiously into the organic, it is a glory and a privilege to love what Death doesn’t touch. For if disaster and oblivion have followed this painting down through time—so too has love. Insofar as it is immortal (and it is) I have a small, bright, immutable part in that immortality. It exists; and it keeps on existing. And I add my own love to the history of people who have loved beautiful things, and looked out for them, and pulled them from the fire, and sought them when they were lost, and tried to preserve them and save them while passing them along literally from hand to hand, singing out brilliantly from the wreck of time to the next generation of lovers, and the next. ~ Donna Tartt, #NFDB
463:Life clung to its seat with cords of gasping breath;
Lapped was his body by a tenebrous tongue.
Existence smothered travailed to survive;
Hope strangled perished in his empty soul,
Belief and memory abolished died
And all that helps the spirit in its course.
There crawled through every tense and aching nerve
Leaving behind its poignant quaking trail
A nameless and unutterable fear.
As a sea nears a victim bound and still,
The approach alarmed his mind for ever dumb
Of an implacable eternity
Of pain inhuman and intolerable.
This he must bear, his hope of heaven estranged;
He must ever exist without extinction's peace
In a slow suffering Time and tortured Space,
An anguished nothingness his endless state.
A lifeless vacancy was now his breast,
And in the place where once was luminous thought,
Only remained like a pale motionless ghost
An incapacity for faith and hope
And the dread conviction of a vanquished soul
Immortal still but with its godhead lost,
Self lost and God and touch of happier worlds.
But he endured, stilled the vain terror, bore
The smothering coils of agony and affright;
Then peace returned and the soul's sovereign gaze.
To the blank horror a calm Light replied:
Immutable, undying and unborn,
Mighty and mute the Godhead in him woke
And faced the pain and danger of the world.
He mastered the tides of Nature with a look:
He met with his bare spirit naked Hell.
~ Sri Aurobindo, Savitri, The Descent into Night,#NFDB
464:He rebukes critics of ‘those who cultivate the natural sciences’, who prefer to remain ignorant of natural causes, because to close one’s mind to science is to shut oneself off from the only certain and reliable criterion of truth we possess.5 Nothing happens or exists beyond Nature’s laws and hence there can be no miracles; and those that are believed, or alleged, to have occurred, in fact had natural causes which at the time men were unable to grasp. Characteristically, he seeks natural causes for every phenomenon which has impressed or frightened men, including humanity’s love of miracles itself. The appeal of ‘miracles’ is so great, he observes, that men have not ceased to this day to invent miracles with a view to convincing people they are more beloved of God than others, and are the final cause of God’s creation and continuous direction of the world.6 Contriving and invoking ‘miracles’ and persuading others to believe in them, is thus itself a natural phenomenon, as is the habit of those who proclaim and elaborate ‘miracles’ to denounce as ‘impious’ those who seek to explain them as natural events.7 At the core of Spinoza’s philosphy, then, stands the contention that ‘nothing happens in Nature that does not follow from her laws, that her laws cover everything that is conceived even by the divine intellect, and that Nature observes a fixed and immutable order,’ that is, that the same laws of motion, and laws of cause and effect, apply in all contexts and everywhere. ~ Jonathan I Israel, #NFDB
465:A part, immutable, unseen,
Being, before itself had been,
Became. Like dew a triple queen
Shone as the void uncovered:
The silence of deep height was drawn
A veil across the silver dawn
On holy wings that hovered.
The music of three thoughts became
The beauty, that is one white flame,
The justice that surpasses shame,
The victory, the splendour,
The sacred fountain that is whirled
From depths beyond that older world
A new world to engender.
The kingdom is extended. Night
Dwells, and I contemplate the sight
That is not seeing, but the light
That secretly is kindled,
Though oft-time its most holy fire
Lacks oil, whene'er my own Desire
Before desire has dwindled.
I see the thin web binding me
With thirteen cords of unity
Toward the calm centre of the sea.
(O thou supernal mother!)
The triple light my path divides
To twain and fifty sudden sides
Each perfect as each other.
Now backwards, inwards still my mind
Must track the intangible and blind,
And seeking, shall securely find
Hidden in secret places
Fresh feasts for every soul that strives,
New life for many mystic lives,
And strange new forms and faces.
My mind still searches, and attains
By many days and many pains
To That which Is and Was and reigns
Shadowed in four and ten;
And loses self in sacred lands,
And cries and quickens, and understands
Beyond the first Amen.
~ Aleister Crowley, The Quest
,#NFDB
466:When, then, by the withdrawal of the centre of consciousness from identification with the mind, life and body, one has discovered ones true self, discovered the oneness of that self with the pure, silent, immutable Brahman, discovered in the immutable, in the Akshara Brahman, that by which the individual being escapes from his own personality into the impersonal, the first movement of the Path of Knowledge has been completed. It is the sole that is absolutely necessary for the traditional aim of the Yoga of Knowledge, for immergence, for escape from cosmic existence, for release into the absolute and ineffable Parabrahman who is beyond all cosmic being. The seeker of this ultimate release may take other realisations on his way, may realise the Lord of the universe, the Purusha who manifests Himself in all creatures, may arrive at the cosmic consciousness, may know and feel his unity with all beings; but these are only stages or circumstances of his journey, results of the unfolding of his soul as it approaches nearer the ineffable goal. To pass beyond them all is his supreme object. When on the other hand, having attained to the freedom and the silence and the peace, we resume possession by the cosmic consciousness of the active as well as the silent Brahman and can securely live in the divine freedom as well as rest in it, we have completed the second movement of the Path by which the integrality of self-knowledge becomes the station of the liberated soul.
~ Sri Aurobindo, The Synthesis Of Yoga,#NFDB
467:Whose but his own? ingrate, he had of mee
All he could have; I made him just and right,
Sufficient to have stood, though free to fall.
Such I created all th’ Ethereal Powers
And Spirits, both them who stood and them who fail’d;
Freely they stood who stood, and fell who fell.
Not free, what proof could they have giv’n sincere
Of true allegiance, constant Faith or Love,
Where only what they needs must do, appear’d,
Not what they would? what praise could they receive?
What pleasure I from such obedience paid,
When Will and Reason (Reason also is choice)
Useless and vain, of freedom both despoil’d,
Made passive both, had served necessity,
Not mee. They therefore as to right belong’d,
So were created, nor can justly accuse
Thir maker, or thir making, or thir Fate;
As if Predestination over-rul’d
Thir will, dispos’d by absolute Decree
Or high foreknowledge; they themselves decreed
Thir own revolt, not I; if I foreknew
Foreknowledge had no influence on their fault,
Which had no less prov’d certain unforeknown.
So without least impulse or shadow of Fate,
Or aught by me immutable foreseen,
They trespass, Authors to themselves in all
Both what they judge and what they choose; for so
I form’d them free, and free they must remain,
Till they enthrall themselves: I else must change
Thir nature, and revoke the high Decree
Unchangeable, Eternal, which ordain’d
Thir freedom: they themselves ordain’d thir fall. ~ John Milton,#NFDB
468:The Quest
A part, immutable, unseen,
Being, before itself had been,
Became. Like dew a triple queen
Shone as the void uncovered:
The silence of deep height was drawn
A veil across the silver dawn
On holy wings that hovered.
The music of three thoughts became
The beauty, that is one white flame,
The justice that surpasses shame,
The victory, the splendour,
The sacred fountain that is whirled
From depths beyond that older world
A new world to engender.
The kingdom is extended. Night
Dwells, and I contemplate the sight
That is not seeing, but the light
That secretly is kindled,
Though oft-time its most holy fire
Lacks oil, whene'er my own Desire
Before desire has dwindled.
I see the thin web binding me
With thirteen cords of unity
Toward the calm centre of the sea.
(O thou supernal mother!)
The triple light my path divides
To twain and fifty sudden sides
Each perfect as each other.
Now backwards, inwards still my mind
Must track the intangible and blind,
And seeking, shall securely find
Hidden in secret places
Fresh feasts for every soul that strives,
New life for many mystic lives,
And strange new forms and faces.
My mind still searches, and attains
By many days and many pains
To That which Is and Was and reigns
Shadowed in four and ten;
And loses self in sacred lands,
And cries and quickens, and understands
Beyond the first Amen.
~ Aleister Crowley,#NFDB
469:The Quest
A part, immutable, unseen,
Being, before itself had been,
Became. Like dew a triple queen
Shone as the void uncovered:
The silence of deep height was drawn
A veil across the silver dawn
On holy wings that hovered.
The music of three thoughts became
The beauty, that is one white flame,
The justice that surpasses shame,
The victory, the splendour,
The sacred fountain that is whirled
From depths beyond that older world
A new world to engender.
The kingdom is extended. Night
Dwells, and I contemplate the sight
That is not seeing, but the light
That secretly is kindled,
Though oft-time its most holy fire
Lacks oil, whene'er my own Desire
Before desire has dwindled.
I see the thin web binding me
With thirteen cords of unity
Toward the calm centre of the sea.
(O thou supernal mother!)
The triple light my path divides
To twain and fifty sudden sides
Each perfect as each other.
Now backwards, inwards still my mind
Must track the intangible and blind,
And seeking, shall securely find
Hidden in secret places
Fresh feasts for every soul that strives,
New life for many mystic lives,
And strange new forms and faces.
92
My mind still searches, and attains
By many days and many pains
To That which Is and Was and reigns
Shadowed in four and ten;
And loses self in sacred lands,
And cries and quickens, and understands
Beyond the first Amen.
~ Aleister Crowley,#NFDB
470:Only men of the utmost simplicity can believe that the nature man knows can be changed into a purely logical nature. Yet were there steps affording approach to this goal, how utterly everything would be lost on the way! Even the most rational man needs nature again, from time to time, that is, his illogical fundamental relation (Grundstellung) to all things.
No practical knowledge of a man, for example, stood he never so near to us, can be complete—so that we could have a logical right to form a total estimate of him; all estimates are summary and must be so. Then the standard by which we measure, (our being) is not an immutable quantity; we have moods and variations, and yet we should know ourselves as an invariable standard before we undertake to establish the nature of the relation of any thing (Sache) to ourselves. Perhaps it will follow from all this that one should form no judgments whatever; if one could but merely live without having to form estimates, without aversion and without partiality!—for everything most abhorred is closely connected with an estimate, as well as every strongest partiality. An inclination towards a thing, or from a thing, without an accompanying feeling that the beneficial is desired and the pernicious contemned, an inclination without a sort of experiential estimation of the desirability of an end, does not exist in man. We are primordially illogical and hence unjust beings and can recognise this fact: this is one of the greatest and most baffling discords of existence. ~ Friedrich Nietzsche,#NFDB
471:Well, good luck,’ the Vietnam verbal tic...It was as though people couldn’t stop themselves from saying it, even when they actually meant to express the opposite wish, like, ‘Die, motherfucker.’ Usually it was only an uninhabited passage of dead language, sometimes it came out five times in a sentence, like punctuation, often it was spoken flat side up to telegraph the belief that there wasn’t any way out; tough shit, sin loi, smack it, good luck. Sometimes, though, it was said with such feeling and tenderness that it could crack your mask, that much love where there was so much war. Me too, every day, compulsively, good luck: to friends in the press corps going out on operations, to grunts I’d meet at firebases and airstrips, to the wounded, the dead and all the Vietnamese I ever saw getting fucked over by us and each other, less often but most passionately to myself, and though I meant it every time I said it, it was meaningless. It was like telling someone going out in a storm not to get any on him, it was the same as saying, ‘Gee, I hope you don’t get killed or wounded or see anything that drives you insane.’ You could make all the ritual moves, carry your lucky piece, wear your magic jungle hat, kiss your thumb knuckle smooth as stones under running water, the Inscrutable Immutable was still out there, and you kept on or not at its pitiless discretion. All you could say that wasn’t fundamentally lame was something like, ‘He who bites it this day is safe from the next,’ and that was exactly what nobody wanted to hear. ~ Michael Herr, #NFDB
472:Three words will I name theearound and about,
From the lip to the lip, full of meaning, they flee;
But they had not their birth in the being without,
And the heart, not the lip, must their oracle be!
And all worth in the man shall forever be o'er
When in those three words he believes no more.
Man is made free!Man by birthright is free,
Though the tyrant may deem him but born for his tool.
Whatever the shout of the rabble may be
Whatever the ranting misuse of the fool
Still fear not the slave, when he breaks from his chain,
For the man made a freeman grows safe in his gain.
And virtue is more than a shade or a sound,
And man may her voice, in this being, obey;
And though ever he slip on the stony ground,
Yet ever again to the godlike way,
To the science of good though the wise may be blind,
Yet the practice is plain to the childlike mind.
And a God there is!over space, over time,
While the human will rocks, like a reed, to and fro,
Lives the will of the holya purpose sublime,
A thought woven over creation below;
Changing and shifting the all we inherit,
But changeless through all one immutable spirit
Hold fast the three words of beliefthough about
From the lip to the lip, full of meaning, they flee;
Yet they take not their birth from the being without
But a voice from within must their oracle be;
And never all worth in the man can be o'er,
Till in those three words he believes no more.
~ Friedrich Schiller, The Words Of Belief
,#NFDB
473:He sounds like kind of a hacker. Which makes his nam-shub very difficult to
understand. If he was such a nice guy, why did he do the Babel thing?"
"This is considered to be one of the mysteries of Enki. As you have noticed,
his behavior was not always consistent with modern norms."
"I don't buy that. I don't think he actually fucked his sister, daughter, and
so on. That story has to be a metaphor for something else. I think it is a
metaphor for some kind of recursive informational process. This whole myth
stinks of it. To these people, water equals semen. Makes sense, because they
probably had no concept of pure water -- it was all brown and muddy and full of
viruses anyway. But from a modern standpoint, semen is just a carrier of
information -- both benevolent sperm and malevolent viruses. Enki's water --
his semen, his data, his me -- flow throughout the country of Sumer and cause it
to flourish."
"As you may be aware, Sumer existed on the floodplain between two major rivers,
the Tigris and the Euphrates. This is where all the clay came from -- they took
it directly from the riverbeds."
"So Enki even provided them with their medium for conveying information -- clay.
They wrote on wet clay and then they dried it out -- got rid of the water. If
water got to it later, the information was destroyed. But if they baked it and
drove out all the water, sterilized Enki's semen with heat, then the tablet
lasted forever, immutable, like the words of the Torah. Do I sound like a
maniac? ~ Neal Stephenson,#NFDB
474:As we are in the Church age, which is an age of grace rather than the theocracy of Mosaic times, we are no longer under the Law as such. Dr. Geisler cogently summarizes these distinctions: “While the basic moral principles, reflective of God’s moral nature, embedded in the theocratic construct of Old Testament Israel, are the same immutable principles expressed in the context of grace for the New Testament church, nevertheless, church-age believers are not under Mosaic Law, which has been fulfilled and passed away.”73 I must briefly acknowledge that some theologians seem to disagree with this description of the relationship between the Law and the Gospel or the Law and grace, at least in a technical sense. Kaiser urges that we reject the idea that the Law ceases to be valid just because Jesus fulfilled its requirements for all believers. The Law itself is still valid, he claims, it’s just that we are empowered to obey it through faith. Kaiser is not arguing that we are saved by obeying the Law, as our salvation is purely from our faith in Christ and His finished work on the cross. He seems to be saying, however, that it still remains the perfect standard for holiness—and who can argue with that? He cites Paul, who asks, “Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law” (Romans 3:31).74 As I will discuss further in the next chapter in connection with the New Covenant, we can all acknowledge that God’s Law is perfect because its Maker is perfect. It was never intended, however, to impart life (Gal. 3:21). ~ David Limbaugh, #NFDB
475:A Star In The East
FOR THE ART EXHIBITION AT ST. JUDE'S, WHITECHAPEL
LIKE a fair flower springing fresh, sweet, and bright,
Through prison stones; or like one perfect song
Heard in a dream on one remembered night,
When waking worlds were dumb with grief and wrong;
Like the one kiss that links--first kiss and last-The inevitable future spent apart
With the immutable divided past:
So in the east shines out this star of Art.
The narrow-shouldered, pale-faced girl and boy
Nestle against Art's new-found, love-warm breast,
And feel vague stirrings of a far-off joy,
Which life has never for themselves possessed,
And dimly guess at wonders hardly known-Even as dreams--and weep glad tears to see
A loveliness that is at once life's own,
And yet is something life can never be.
Not worse will work the flying busy hand
Because the soul has drunk a cup of pleasure,
Has picked up on its leaden-coloured strand
Some little jewel of Art's splendid treasure,
Nor will less work be done because men see
That work is not the only thing in life,
Because they have been glad at heart and free
A little space 'mid sorrow, sin, and strife.
And this sweet draught may banish men's content?
For this we pray and strive--not all in vain-That men may reach such heights of discontent
As never to fall back to peace again
Where no peace is--nor rest from strife and prayers,
But tread firm-footed up the thorny way,
Till all that spring of art and joy is theirs
Whereof they taste so small a draught to-day.
35
~ Edith Nesbit,#NFDB
476:Exultation
BEHOLD, I walked abroad at early morning,
The fields of June were bathed in dew and lustre,
The hills were clad with light as with a garment.
The inexpressible auroral freshness,
The grave, immutable, aerial heavens,
The transient clouds above the quiet landscape,
The heavy odor of the passionate lilacs,
That hedged the road with sober-colored clusters,
All these o'ermastered me with subtle power,
And made my rural walk a royal progress,
Peopled my solitude with airy spirits,
Who hovered over me with joyous singing.
'Behold!' they sang, 'the glory of the morning.
Through every vein does not the summer tingle,
With vague desire and flush of expectation?
'To think how fair is life! set round with grandeur;
The eloquent sea beneath the voiceless heavens,
The shifting shows of every bounteous season;
'Rich skies, fantastic clouds, and herby meadows,
Gray rivers, prairies spread with regal flowers,
Grasses and grains and herds of browsing cattle:
'Great cities filled with breathing men and women,
Of whom the basest have their aspirations,
High impulses of courage or affection.
'And on this brave earth still those finer spirits,
Heroic Valor, admirable Friendship,
And Love itself, a very god among you.
'All these for thee, and thou evoked from nothing,
Born from blank darkness to this blaze of beauty,
Where is thy faith, and where are thy thanksgivings?'
73
The world is his who can behold it rightly,
Who hears the harmonies of unseen angels
Above the senseless outcry of the hour.
~ Emma Lazarus,#NFDB
477:You need to realize that when you practice from the state of the beginner all the way to the stage of immutable wisdom, then you must go back to the status of the beginner again. Let me explain in terms of your martial arts. As a beginner you know nothing of stance or sword position, so you have nothing in yourself to dwell on mentally. If someone strikes at you, you just fight, without thinking of anything. Then when you learn various things like stance, how to wield a sword, where to place the attention, and so on, your mind lingers on various points, so you find yourself all tangled up when you try to strike. But if you practice day after day and month after month, eventually stance and swordplay don’t hang on your mind anymore, and you are like a beginner who knows nothing. This is the sense in which it is said that the beginning and the end are the same, just as one and ten become neighbors when you have counted from one to ten. It is also like the highest and lowest notes of a musical scale becoming neighbors below and above a cycle of the scale. Just as the highest and lowest notes resemble each other, since buddhas are the highest human development they appear to be like people who know nothing of Buddha or Buddhism, having none of the external trappings that people envision of buddhas. Therefore the afflictions of unaware lingering in the beginning and the immutable wisdom in the end become one. The cogitating side of your brain will vanish, and you will come to rest in a state where there is no concern. Completely ignorant people don’t show their wits, it seems, because they haven’t got any. Highly developed intelligence doesn’t show because it has already gone into hiding. It is because of pseudo-erudition that intelligence goes to one’s head, a ludicrous sight. ~ Shambhala Publications, #NFDB
478:My friends, I do not believe it is preaching Christ and him crucified, to give people a batch of philosophy every Sunday morning and evening, and neglect the truths of this Holy Book. I do not believe it is preaching Christ and him crucified, to leave out the main cardinal doctrines of the Word of God, and preach a religion which is all a mist and a haze, without any definite truths whatever. I take it that man does not preach Christ and him crucified, who can get through a sermon without mentioning Christ's name once; nor does that man preach Christ and him crucified, who leaves out the Holy Spirit's work, who never says a word about the Holy Ghost, so that indeed the hearers might say, "We do not so much as know whether there be a Holy Ghost." And I have my own private opinion, that there is no such thing as preaching Christ and him crucified, unless you preach what now-a-days is called Calvinism. I have my own ideas, and those I always state boldly. It is a nickname to call it Calvinism. Calvinism is the gospel, and nothing else. I do not believe we can preach the gospel, if we do not preach justification by faith without works; not unless we preach the sovereignty of God in his dispensation of grace; nor unless we exalt the electing, unchangeable, eternal, immutable, conquering love of Jehovah; nor, I think, can we preach the gospel, unless we base it upon the peculiar redemption which Christ made for his elect and chosen people; nor can I comprehend a gospel which lets saints fall away after they are called, and suffers the children of God to be burned in the fires of damnation, after having believed. Such a gospel I abhor. The gospel of the Bible is not such a gospel as that. We preach Christ and him crucified in a different fashion, and to all gainsayers we reply, "We have not so learned Christ. ~ Charles Haddon Spurgeon, #NFDB
479:And do ye know what “the universe” is to my mind? Shall I show it to you in my mirror? This universe is a monster of energy, without beginning or end; a fixed and brazen quantity of energy which grows neither bigger nor smaller, which does not consume itself, but only alters its face; as a whole its bulk is immutable, it is a household without either losses or gains, but likewise without increase and without sources of revenue, surrounded by nonentity as by a frontier. It is nothing vague or wasteful, it does not stretch into infinity; but is a definite quantum of energy located in limited space, and not in space which would be anywhere empty. It is rather energy everywhere, the play of forces and force-waves, at the same time one and many, agglomerating here and diminishing there, a sea of forces storming and raging in itself, for ever changing, for ever rolling back over incalculable ages to recurrence, with an ebb and flow of its forms, producing the most complicated things out of the most simple structures; producing the most ardent, most savage, and most contradictory things out of the quietest, most rigid, and most frozen material, and then returning from multifariousness to uniformity, from the play of contradictions back into the delight of consonance, saying yea unto itself, even in this homogeneity of its courses and ages; for ever blessing itself as something which recurs for all eternity, — a becoming which knows not satiety, or disgust, or weariness: — this, my Dionysian world of eternal self-creation, of eternal self-destruction, this mysterious world of twofold voluptuousness; this, my “Beyond Good and Evil,” without aim, unless there is an aim in the bliss of the circle, without will, unless a ring must by nature keep goodwill to itself, — would you have a name for my world? A solution of all your riddles? Do ye also want a light, ye most concealed, strongest and most ~ Friedrich Nietzsche, #NFDB
480:Wars and chaoses and paradoxes ago, two mathematicians between them ended an age d began another for our hosts, our ghosts called Man. One was Einstein, who with his Theory of Relativity defined the limits of man's perception by expressing mathematically just how far the condition of the observer influences the thing he perceives.
...
The other was Goedel, a contemporary of Eintstein, who was the first to bring back a mathematically precise statement about the vaster realm beyond the limits Einstein had defined: In any closed mathematical system--you may read 'the real world with its immutable laws of logic'--there are an infinite number of true theorems--you may read 'perceivable, measurable phenomena'--which, though contained in the original system, can not be deduced from it--read 'proven with ordinary or extraordinary logic.' Which is to say, there are more things in heaven and Earth than are dreamed of in your philosophy, Horatio. There are an infinite number of true things in the world with no way of ascertaining their truth. Einstein defined the extent of the rational. Goedel stuck a pin into the irrational and fixed it to the wall of the universe so that it held still long enough for people to know it was there.
...
The visible effects of Einstein's theory leaped up on a convex curve, its production huge in the first century after its discovery, then leveling off. The production of Goedel's law crept up on a concave curve, microscopic at first, then leaping to equal the Einsteinian curve, cross it, outstrip it. At the point of intersection, humanity was able to reach the limits of the known universe...
... And when the line of Goedel's law eagled over Einstein's, its shadow fell on a dewerted Earth. The humans had gone somewhere else, to no world in this continuum. We came, took their bodies, their souls--both husks abandoned here for any wanderer's taking. The Cities, once bustling centers of interstellar commerce, were crumbled to the sands you see today. ~ Samuel R Delany,#NFDB
481:I will here give a brief sketch of the progress of opinion on the Origin of Species. Until recently the great majority of naturalists believed that species were immutable productions, and had been separately created. This view has been ably maintained by many authors. Some few naturalists, on the other hand, have believed that species undergo modification, and that the existing forms of life are the descendants by true generation of pre existing forms. Passing over allusions to the subject in the classical writers (Aristotle, in his "Physicae Auscultationes" (lib.2, cap.8, s.2), after remarking that rain does not fall in order to make the corn grow, any more than it falls to spoil the farmer's corn when threshed out of doors, applies the same argument to organisation; and adds (as translated by Mr. Clair Grece, who first pointed out the passage to me), "So what hinders the different parts (of the body) from having this merely accidental relation in nature? as the teeth, for example, grow by necessity, the front ones sharp, adapted for dividing, and the grinders flat, and serviceable for masticating the food; since they were not made for the sake of this, but it was the result of accident. And in like manner as to other parts in which there appears to exist an adaptation to an end. Wheresoever, therefore, all things together (that is all the parts of one whole) happened like as if they were made for the sake of something, these were preserved, having been appropriately constituted by an internal spontaneity; and whatsoever things were not thus constituted, perished and still perish." We here see the principle of natural selection shadowed forth, but how little Aristotle fully comprehended the principle, is shown by his remarks on the formation of the teeth.), the first author who in modern times has treated it in a scientific spirit was Buffon. But as his opinions fluctuated greatly at different periods, and as he does not enter on the causes or means of the transformation of species, I need not here enter on details. ~ Charles Darwin, #NFDB
482:the characteristics of Life, Mind and Spirit :::
The characteristic energy of bodily Life is not so much in progress as in persistence, not so much in individual self-enlargement as in self-repetition. There is, indeed, in physical Nature a progression from type to type, from the vegetable to the animal, from the animal to man; for even in inanimate Matter Mind is at work. But once a type is marked off physically, the chief immediate preoccupation of the terrestrial Mother seems to be to keep it in being by a constant reproduction. For Life always seeks immortality; but since individual form is impermanent and only the idea of a form is permanent in the consciousness that creates the universe, -for there it does not perish,- such constant reproduction is the only possible material immortality. Self-preservation, self-repetition, self-multiplication are necessarily, then, the predominant instincts of all material existence.
The characteristic energy of pure Mind is change and the more it acquires elevation and organisation, the more this law of Mind assumes the aspect of a continual enlargement, improvement and better arrangement of its gains and so of a continual passage from a smaller and simpler to a larger and more complex perfection. For Mind, unlike bodily life, is infinite in its field, elastic in its expansion, easily variable in its formations. Change, then, self-enlargement and self-improvement are its proper instincts. Its faith is perfectibility, its watchword is progress.
The characteristic law of Spirit is self-existent perfection and immutable infinity. It possesses always and in its own right the immortality which is the aim of Life and the perfection which is the goal of Mind. The attainment of the eternal and the realisation of that which is the same in all things and beyond all things, equally blissful in universe and outside it, untouched by the imperfections and limitations of the forms and activities in which it dwells, are the glory of the spiritual life.
~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions Of the Synthesis, The Threefold Life,#NFDB
483:The Russian war should have been the most popular war of modern times: it was a war of good sense, for real interests, for the tranquillity and security of all; it was purely pacific and conservative. It was a war for a great cause, the end of uncertainties and the beginning of security. A new horizon and new labors were opening out, full of well-being and prosperity for all. The European system was already founded; all that remained was to organize it. Satisfied on these great points and with tranquility everywhere, I too should have had my Congress and my Holy Alliance. Those ideas were stolen from me. In that reunion of great sovereigns we should have discussed our interests like one family, and have rendered account to the peoples as clerk to master. Europe would in this way soon have been, in fact, but one people, and anyone who traveled anywhere would have found himself always in the common fatherland. I should have demanded the freedom of all navigable rivers for everybody, that the seas should be common to all, and that the great standing armies should be reduced henceforth to mere guards for the sovereigns. On returning to France, to the bosom of the great, strong, magnificent, peaceful, and glorious fatherland, I should have proclaimed her frontiers immutable; all future wars purely defensive, all aggrandizement antinational. I should have associated my son in the Empire; my dictatorship would have been finished, and his constitutional reign would have begun. Paris would have been the capital of the world, and the French the envy of the nations! My leisure then, and my old age, would have been devoted, in company with the Empress and during the royal apprenticeship of my son, to leisurely visiting, with our own horses and like a true country couple, every corner of the Empire, receiving complaints, redressing wrongs, and scattering public buildings and benefactions on all sides and everywhere. Napoleon, predestined by Providence for the gloomy role of executioner of the peoples, assured himself that the aim of his actions had been the peoples’ welfare and that he could control the fate of millions and by the employment of power confer benefactions. ~ Leo Tolstoy, #NFDB
484:Her mind escaped between them, and went exploring for itself through the great gaps they had made in the simple obedient assumptions of her girlhood. That question originally put in Paradise, "Why shouldn't we?" came into her mind and stayed there. It is a question that marks a definite stage in the departure from innocence. Things that had seemed opaque and immutable appeared translucent and questionable. She began to read more and more in order to learn things and get a light upon things, and less and less to pass the time. Ideas came to her that seemed at first strange altogether and then grotesquely justifiable and then crept to a sort of acceptance by familiarity. And a disturbing intermittent sense of a general responsibility increased and increased in her.
You will understand this sense of responsibility which was growing up in Lady Harman's mind if you have felt it yourself, but if you have not then you may find it a little difficult to understand. You see it comes, when it comes at all, out of a phase of disillusionment. All children, I suppose, begin by taking for granted the rightness of things in general, the soundness of accepted standards, and many people are at least so happy that they never really grow out of this assumption. They go to the grave with an unbroken confidence that somewhere behind all the immediate injustices and disorders of life, behind the antics of politics, the rigidities of institutions, the pressure of custom and the vagaries of law, there is wisdom and purpose and adequate provision, they never lose that faith in the human household they acquired amongst the directed securities of home. But for more of us and more there comes a dissolution of these assurances; there comes illumination as the day comes into a candle-lit uncurtained room. The warm lights that once rounded off our world so completely are betrayed for what they are, smoky and guttering candles. Beyond what once seemed a casket of dutiful security is now a limitless and indifferent universe. Ours is the wisdom or there is no wisdom; ours is the decision or there is no decision. That burthen is upon each of us in the measure of our capacity. The talent has been given us and we may not bury it. ~ H G Wells,#NFDB
485:You have meddled with the primal forces of nature, Mr. Beale, and I won't have it! Is that clear? You think you've merely stopped a business deal. That is not the case! The Arabs have taken billions of dollars out of this country, and now they must put it back! It is ebb and flow, tidal gravity! It is ecological balance! You are an old man who thinks in terms of nations and peoples. There are no nations. There are no peoples. There are no Russians. There are no Arabs. There are no third worlds. There is no West. There is only one holistic system of systems, one vast and immane, interwoven, interacting, multivariate, multinational dominion of dollars. Petro-dollars, electro-dollars, multi-dollars, reichmarks, rins, rubles, pounds, and shekels. It is the international system of currency which determines the totality of life on this planet. That is the natural order of things today. That is the atomic and subatomic and galactic structure of things today! And YOU have meddled with the primal forces of nature, and YOU... WILL... ATONE! Am I getting through to you, Mr. Beale? You get up on your little twenty-one inch screen and howl about America and democracy. There is no America. There is no democracy. There is only IBM, and ITT, and AT&T, and DuPont, Dow, Union Carbide, and Exxon. Those are the nations of the world today. What do you think the Russians talk about in their councils of state, Karl Marx? They get out their linear programming charts, statistical decision theories, minimax solutions, and compute the price-cost probabilities of their transactions and investments, just like we do. We no longer live in a world of nations and ideologies, Mr. Beale. The world is a college of corporations, inexorably determined by the immutable bylaws of business. The world is a business, Mr. Beale. It has been since man crawled out of the slime. And our children will live, Mr. Beale, to see that... perfect world... in which there's no war or famine, oppression or brutality. One vast and ecumenical holding company, for whom all men will work to serve a common profit, in which all men will hold a share of stock. All necessities provided, all anxieties tranquilized, all boredom amused. And I have chosen you, Mr. Beale, to preach this evangel. ~ Paddy Chayefsky, #NFDB
486:Immutable
AUTUMN to winter, winter into spring,
Spring into summer, summer into fall,-So rolls the changing year, and so we change;
Motion so swift, we know not that we move.
Till at the gate of some memorial hour
We pause--look in its sepulchre to find
The cast-off shape that years since we called 'I'-And start, amazed. Yet on! We may not stay
To weep or laugh. All which is past, is past
Even while we gaze the simulated form
Drops into dust, like many-centuried corpse
At opening of a tomb.
Alack, this world
Is full of change, change, change,--nothing but change!
Is there not one straw in life's whirling flood
To hold by, as the torrent sweeps us down,
Us, scattered leaves; eddied and broken; torn
Roughly asunder; or in smooth mid-stream
Divided each from other without pain;
Collected in what looks like union,
Yet is but stagnant chance,--stopping to rot
By the same pebble till the tide shall turn;
Then on, to find no shelter and no rest,
Forever rootless and forever lone.
O God, we are but leaves upon Thy stream,
Clouds on Thy sky. We do but move across
The silent breast of Thy infinitude
Which bears us all. We pour out day by day
Our long, brief moan of mutability
To Thine immutable--and cease.
Yet still
Our change yearns after Thine unchangedness;
Our mortal craves Thine immortality;
Our manifold and multiform and weak
Imperfectness, requires the perfect ONE.
For Thou art ONE, and we are all of Thee;
Dropped from Thy bosom, as Thy sky drops down
Its morning dews, which glitter for a space,
Uncertain whence they fell, or whither tend,
97
Till the great Sun arising on his fields
Upcalls them all, and they rejoicing go.
So, with like joy, O Light Eterne, we spring
Thee-ward, and leave the pleasant fields of earth,
Forgetting equally its blossomed green
And its dry dusty paths which drank us up
Remorseless,--we, poor humble drops of dew,
That only wish to freshen a flower's breast,
And be exhaled to heaven.
O Thou supreme
All-satisfying and immutable One,
It is enough to be absorbed in Thee
And vanish,--though 't were only to a voice
That through all ages with perpetual joy
Goes evermore loud crying, 'God! God! God!'
~ Dinah Maria Mulock Craik,#NFDB
487:if consumption by the one billion people in the developed countries declined, it is certainly nowhere close to doing so where the other six billion of us are concerned. If the rest of the world bought cars and trucks at the same per capita rate as in the United States, the world’s population of cars and trucks would be 5.5 billion. The production of global warming pollution and the consumption of oil would increase dramatically over and above today’s unsustainable levels. With the increasing population and rising living standards in developing countries, the pressure on resource constraints will continue, even as robosourcing and outsourcing reduce macroeconomic demand in developed countries. Around the same time that The Limits to Growth was published, peak oil production was passed in the United States. Years earlier, a respected geologist named M. King Hubbert collected voluminous data on oil production in the United States and calculated that an immutable peak would be reached shortly after 1970. Although his predictions were widely dismissed, peak production did occur exactly when he predicted it would. Exploration, drilling, and recovery technologies have since advanced significantly and U.S. oil production may soon edge back slightly above the 1970 peak, but the new supplies are far more expensive. The balance of geopolitical power shifted slightly after the 1970 milestone. Less than a year after peak oil production in the U.S., the Organization of Petroleum Exporting Countries (OPEC) began to flex its muscles, and two years later, in the fall of 1973, the Arab members of OPEC implemented the first oil embargo. Since those tumultuous years when peak oil was reached in the United States, energy consumption worldwide has doubled, and the growth rates in China and other emerging markets portend further significant increases. Although the use of coal is declining in the U.S., and coal-fired generating plants are being phased out in many other developed countries as well, China’s coal imports have already increased 60-fold over the past decade—and will double again by 2015. The burning of coal in much of the rest of the developing world has also continued to increase significantly. According to the International Energy Agency, developing and emerging markets will account for all of the net global increase in both coal and oil consumption through the next two decades. The prediction of global peak oil is fraught with ~ Al Gore, #NFDB
488:The bast, dispersing in shreds in the sunset whispered "Time has begun." The son, Adam, stripped naked, descended into the Old Testament of his native land and arrayed himself in bast; a wreath of roadside field grass he placed upon his brow, a staff, not a switch, he pulled from the ground, flourishing the birch branch like a sacred palm. On the road he stood like a guard. The dust-gray road ran into the sunset. And a crow perched there, perched and croaked, there where the celestial fire consumed the earth.
There were blind men along the dust-gray road running into the twilight. Antique, crooken, they trailed along, lonely and sinister silhouettes, holding to one another and to their leader's cane. They were raising dust. One was beard-less, he kept squinting. Another, a little old man with a protruding lip, was whispering and praying. A third, covered with red hair, frowned. Their backs were bent, their heads bowed low, their arms extended to the staff. Strange it was to see this mute procession in the terrible twilight. They made their way immutable, primordial, blind. Oh, if only they could open their eyes, oh if only they were not blind! Russian Land, awake!
And Adam, rude image of the returned king, lowered the birch branch to their white pupils. And on them he laid his hands, as, groaning and moaning they seated themselves in the dust and with trembling hands pushed chunks of black bread into their mouths. Their faces were ashen and menacing, lit with the pale light of deadly clouds. Lightning blazed, their blinded faces blazed. Oh, if only they opened their eyes, oh, if only they saw the light!
Adam, Adam, you stand illumined by lightnings. Now you lay the gentle branch upon their faces. Adam, Adam, say, see, see! And he restores their sight.
But the blind men turning their ashen faces and opening their white eyes did not see. And the wind whispered "Thou art behind the hill." From the clouds a fiery veil began to shimmer and died out. A little birch murmured, beseeching, and fell asleep. The dusk dispersed at the horizon and a bloody stump of the sunset stuck up. And spotted with brilliant coals glowing red, the bast streamed out from the sunset like a striped cloak. On the waxen image of Adam the field grass wreaths sighed fearfully giving a soft whistle and the green dewy clusters sprinkled forth fiery tears on the blind faces of the blind. He knew what he was doing, he was restoring their sight.
("Adam") ~ Andrei Bely,#NFDB
489:It is the custom in Germany for students to pass from one university to another during the course of their studies—a custom, incidentally, which no other country has. But it would be false to assume that this variety in instruction is a safeguard afainst uniformity of outlook, for although the professors of the various universities fight among themselves, they are all, fundamentally and at heart, in complete agreement. I came to realise this clearly through my contacts with the economists. This must have been about 1929. At that time we published a paper on certain aspects of the economic problem. Immediately a whole company of national economists of all sorts, and from a variety of universities, joined forces and signed a circular in which they unaminously condemned our economic proposals. I made one attempt to have a serious discussion with one of the most renowned of them, and one who was regarded by his colleagues as a revolutionary in economic thought Zwiedineck. The results were disastrous!
At the time the State had floated a loan of two million seven hundred thousand marks for the construction of a road. I told Zwiedineck that I regarded this way of financing a project as foolish in the extreme. The life of the road in question would be some fifteen years ; but the amortisation of the capital involved would continue for eighty years. What the Government was really doing was to evade an immediate financial obligation by transferring the charges to the men of the next generation and, indeed, of the generation after. I insisted that nothing could be more unsound, and that what the Government should really do was to take radical steps to reduce the rate of interest and thus to render capital more fluid.
I next argued that the gold standard, the fixing of rates of exchange and so forth were shibboleths which I had never regarded and never would regard as weighty and immutable principles of economy. Money, to me, was simply a token of exchange for work done, and its value depended absolutely on the value of the work accomplished. Where money did not represent services rendered, I insisted, it had no value at all.
Zwiedineck was horrified and very excited. Such ideas, he declared, would upset the accepted economic principles of the entire world, and the putting of them into practice would cause a breakdown of the world's political economy.
When, later, after our assumption of power, I put my theories into practice, the economists were not in the least discountenanced, but calmly set to work to prove by scientific argument that my theories were, indeed, sound economy ! ~ Adolf Hitler,#NFDB
490:And are we not guilty of offensive disparagement in calling chess a game? Is it not also a science and an art, hovering between those categories as Muhammad’s coffin hovered between heaven and earth, a unique link between pairs of opposites: ancient yet eternally new; mechanical in structure, yet made effective only by the imagination; limited to a geometrically fixed space, yet with unlimited combinations; constantly developing, yet sterile; thought that leads nowhere; mathematics calculating nothing; art without works of art; architecture without substance – but nonetheless shown to be more durable in its entity and existence than all books and works of art; the only game that belongs to all nations and all eras, although no one knows what god brought it down to earth to vanquish boredom, sharpen the senses and stretch the mind. Where does it begin and where does it end? Every child can learn its basic rules, every bungler can try his luck at it, yet within that immutable little square it is able to bring forth a particular species of masters who cannot be compared to anyone else, people with a gift solely designed for chess, geniuses in their specific field who unite vision, patience and technique in just the same proportions as do mathematicians, poets, musicians, but in different stratifications and combinations. In the old days of the enthusiasm for physiognomy, a physician like Gall might perhaps have dissected a chess champion’s brain to find out whether some particular twist or turn in the grey matter, a kind of chess muscle or chess bump, is more developed in such chess geniuses than in the skulls of other mortals. And how intrigued such a physiognomist would have been by the case of Czentovic, where that specific genius appeared in a setting of absolute intellectual lethargy, like a single vein of gold in a hundredweight of dull stone. In principle, I had always realized that such a unique, brilliant game must create its own matadors, but how difficult and indeed impossible it is to imagine the life of an intellectually active human being whose world is reduced entirely to the narrow one-way traffic between black and white, who seeks the triumphs of his life in the mere movement to and fro, forward and back of thirty-two chessmen, someone to whom a new opening, moving knight rather than pawn, is a great deed, and his little corner of immortality is tucked away in a book about chess – a human being, an intellectual human being who constantly bends the entire force of his mind on the ridiculous task of forcing a wooden king into the corner of a wooden board, and does it without going mad! ~ Stefan Zweig, #NFDB
491:As a special branch of general philosophy, pathogenesis had never been explored. In my opinion it had never been approached in a strictly scientific fashion--that is to say, objectively, amorally, intellectually.
All those who have written on the subject are filled with prejudice. Before searching out and examining the mechanism of causes of disease, they treat of 'disease as such', condemn it as an exceptional and harmful condition, and start out by detailing the thousand and one ways of combating it, disturbing it, destroying it; they define health, for this purpose, as a 'normal' condition that is absolute and immutable.
Diseases ARE. We do not make or unmake them at will. We are not their masters. They make us, they form us. They may even have created us. They belong to this state of activity which we call life. They may be its main activity. They are one of the many manifestations of universal matter. They may be the principal manifestation of that matter which we will never be able to study except through the phenomena of relationships and analogies. Diseases are a transitory, intermediary, future state of health. It may be that they are health itself.
Coming to a diagnosis is, in a way, casting a physiological horoscope.
What convention calls health is, after all, no more than this or that passing aspect of a morbid condition, frozen into an abstraction, a special case already experienced, recognized, defined, finite, extracted and generalized for everybody's use. Just as a word only finds its way into the Dictionary Of The French Academy when it is well worn stripped of the freshness of its popular origin or of the elegance of its poetic value, often more than fifty years after its creation (the last edition of the learned Dictionary is dated 1878), just as the definition given preserves a word, embalms it in its decrepitude, but in a pose which is noble, hypocritical and arbitrary--a pose it never assumed in the days of its vogue, while it was still topical, living and meaningful--so it is that health, recognized as a public Good, is only the sad mimic of some illness which has grown unfashionable, ridiculous and static, a solemnly doddering phenomenon which manages somehow to stand on its feet between the helping hands of its admirers, smiling at them with its false teeth. A commonplace, a physiological cliche, it is a dead thing. And it may be that health is death itself.
Epidemics, and even more diseases of the will or collective neuroses, mark off the different epochs of human evolution, just as tellurian cataclysms mark the history of our planet. ~ Blaise Cendrars,#NFDB
492:Because this painting has never been restored there is a heightened poignance to it somehow; it doesn’t have the feeling of unassailable permanence that paintings in museums do.
There is a small crack in the lower left, and a little of the priming between the wooden panel and the oil emulsions of paint has been bared. A bit of abrasion shows, at the rim of a bowl of berries, evidence of time’s power even over this—which, paradoxically, only seems to increase its poetry, its deep resonance. If you could see the notes of a cello, when the bow draws slowly and deeply across its strings, and those resonant reverberations which of all instruments’ are nearest to the sound of the human voice emerge—no, the wrong verb, they seem to come into being all at once, to surround us, suddenly, with presence—if that were made visible, that would be the poetry of Osias Beert.
But the still life resides in absolute silence.
Portraits often seem pregnant with speech, or as if their subjects have just finished saying something, or will soon speak the thoughts that inform their faces, the thoughts we’re invited to read. Landscapes are full of presences, visible or unseen; soon nymphs or a stag or a band of hikers will make themselves heard.
But no word will ever be spoken here, among the flowers and snails, the solid and dependable apples, this heap of rumpled books, this pewter plate on which a few opened oysters lie, giving up their silver.
These are resolutely still, immutable, poised for a forward movement that will never occur. The brink upon which still life rests is the brink of time, the edge of something about to happen. Everything that we know crosses this lip, over and over, like water over the edge of a fall, as what might happen does, as any of the endless variations of what might come true does so, and things fall into being, tumble through the progression of existing in time.
Painting creates silence. You could examine the objects themselves, the actors in a Dutch still life—this knobbed beaker, this pewter salver, this knife—and, lovely as all antique utilitarian objects are, they are not, would not be, poised on the edge these same things inhabit when they are represented.
These things exist—if indeed they are still around at all—in time. It is the act of painting them that makes them perennially poised, an emergent truth about to be articulated, a word waiting to be spoken. Single word that has been forming all these years in the light on the knife’s pearl handle, in the drops of moisture on nearly translucent grapes: At the end of time, will that word be said? ~ Mark Doty,#NFDB
493:You who absorb into sublime, immutable bliss all phenomena, moving and unmoving, infinite as space, O glorious Heruka and Varahi, your consort, I wear the jewel light of your feet as my crown. Great bliss, the union of method and wisdom, engaged in the play of the unmoving with movement, this young coral maiden with beautiful eyes, diamond queen, embrace me with your arts of love. Adorning the highest part of my body, my crown, with the jewel of your feet, I recite these words of aspiration and prayer with my palms folded at my heart. When shall I ever achieve this state: seeing all forms as mandala deities, all sounds as vajra songs of tantra, all thoughts as fuel to enflame the spontaneous wisdom of emptiness and bliss? When will I experience perfect purity? By purging in profound absorption all phenomena born of imaginative concepts, fully aware that they open the way to self-arisen rikpa. When will I run in a joyful step-dance, the play of supreme illusion, the bliss-void wisdom, in the dakin town, the emanation of pure realms -- where a hundred dharma doors are opened wide? Outer dakinis hover above the twenty-four mystic places; inner dakinis dwell in the sphere of radiant bliss. When will I immerse in the glory of sexual play through the secret act of conjoining space and vajra? When can I arise as the great magical net -- the union of body and mind, instantly burning all grossness of dualism with the great bliss fire flaming the expanse? When will I accomplish the natural feat of absorbing the imperfections of illusion into immutable bliss, this wheel of becoming, engaged in the blissful play of union? On the clear mirror of the luminous mind my guru, my deity, and my mind reflect as one; may I soon attain the good fortune of practicing night and day this perfect meditation. May my mind be always intoxicated by drinking insatiably the nectar -- the delicious taste of sexual play between the hero in his utter ecstasy and his lover, the lady emptiness. By entering deep into the sphere of voidness, may I be endowed with the power of cleansing this foul odor, grasping body, speech, and mind as ordinary, through the yoga of perceiving all as divine. May I come to see with naked eyes the form of the fully emergent mandala of perfect deities, the sport of the ever-present mind inside the courtyard of the heart's dharma chakra. O yoginis, heroines of the twenty-four places, and the hosts of mantra-born and field-born dakinis who possess powers swift as thought, assist me in friendship of every kind. [1585.jpg] -- from Songs of Spiritual Experience: Tibetan Buddhist Poems of Insight & Awakening, Translated by Thupten Jinpa / Translated by Jas Elsner
~ Chone Lama Lodro Gyatso, A Dance of Unwavering Devotion
,#NFDB
494:If we look at this picture of the Self-Existence and its works as a unitary unlimited whole of vision, it stands together and imposes itself by its convincing totality: but to the analysis of the logical intellect it offers an abundance of difficulties, such as all attempts to erect a logical system out of a perception of an illimitable Existence must necessarily create; for any such endeavour must either effect consistency by an arbitrary sectioning of the complex truth of things or else by its comprehensiveness become logically untenable. For we see that the Indeterminable determines itself as infinite and finite, the Immutable admits a constant mutability and endless differences, the One becomes an innumerable multitude, the Impersonal creates or supports personality, is itself a Person; the Self has a nature and is yet other than its nature; Being turns into becoming and yet it is always itself and other than its becomings; the Universal individualises itself and the Individual universalises himself; Brahman is at once void of qualities and capable of infinite qualities, the Lord and Doer of works, yet a non-doer and a silent witness of the workings of Nature. If we look carefully at these workings of Nature, once we put aside the veil of familiarity and our unthinking acquiescence in the process of things as natural because so they always happen, we discover that all she does in whole or in parts is a miracle, an act of some incomprehensible magic. The being of the Self-existence and the world that has appeared in it are, each of them and both together, a suprarational mystery. There seems to us to be a reason in things because the processes of the physical finite are consistent to our view and their law determinable, but this reason in things, when closely examined, seems to stumble at every moment against the irrational or infrarational and the suprarational: the consistency, the determinability of process seems to lessen rather than increase as we pass from matter to life and from life to mentality; if the finite consents to some extent to look as if it were rational, the infinitesimal refuses to be bound by the same laws and the infinite is unseizable. As for the action of the universe and its significance, it escapes us altogether; if Self, God or Spirit there be, his dealings with the world and us are incomprehensible, offer no clue that we can follow. God and Nature and even ourselves move in a mysterious way which is only partially and at points intelligible, but as a whole escapes our comprehension. All the works of Maya look like the production of a suprarational magical Power which arranges things according to its wisdom or its phantasy, but a wisdom which is not ours and a phantasy which baffles our imagination. ~ Sri Aurobindo, The Life Divine, 2.02, #NFDB
495:The names of your informers, what backstabbing campaigns you’re embarking on, where you store your guns, your drugs, your money, the location of your hideout, the interchangeable lists of your friends and enemies, your contacts, the fences, your escape plans—all things you need to keep to yourself, and you will reveal every one if you are in love. Love is the Ultimate Informer because of the conviction it inspires that your love is eternal and immutable—you can no more imagine the end of your love than you can imagine the end of your own head. And because love is nothing without intimacy, and intimacy is nothing without sharing, and sharing is nothing without honesty, you must inevitably spill the beans, every last bean, because dishonesty in intimacy is unworkable and will slowly poison your precious love. When it ends—and it will end (even the most risk-embracing gambler wouldn’t touch those odds)—he or she, the love object, has your secrets. And can use them. And if the relationship ends acrimoniously, he or she will use them, viciously and maliciously—will use them against you. Furthermore, it is highly probable that the secrets you reveal when your soul has all its clothes off will be the cause of the end of love. Your intimate revelations will be the flame that lights the fuse that ignites the dynamite that blows your love to kingdom come. No, you say. She understands my violent ways. She understands that the end justifies the means. Think about this. Being in love is a process of idealization. Now ask yourself, how long can a woman be expected to idealize a man who held his foot on the head of a drowning man? Not too long, believe me. And cold nights in front of the fire, when you get up and slice off another piece of cheese, you don’t think she’s dwelling on that moment of unflinching honesty when you revealed sawing off the feet of your enemy? Well, she is. If a man could be counted on to dispose of his partner the moment the relationship is over, this chapter wouldn’t be necessary. But he can’t be counted on for that. Hope of reconciliation keeps many an ex alive who should be at the bottom of a deep gorge. So, lawbreakers, whoever you are, you need to keep your secrets for your survival, to keep your enemies at bay and your body out of the justice system. Sadly—and this is the lonely responsibility we all have to accept—the only way to do this is to stay single. If you need sexual relief, go to a hooker. If you need an intimate embrace, go to your mother. If you need a bed warmer during cold winter months, get a dog that is not a Chihuahua or a Pekingese. But know this: to give up your secrets is to give up your security, your freedom, your life. The truth will kill your love, then it will kill you. It’s rotten, I know. But so is the sound of the judge’s gavel pounding a mahogany desk. ~ Steve Toltz, #NFDB
496:While I pressed the tissue to my face, Beck said, “Can I tell you something? There are a lot of empty boxes in your head, Sam.”
I looked at him, quizzical. Again, it was a strange enough concept to hold my attention.
“There are a lot of empty boxes in there, and you can put things in them.” Beck handed me another tissue for the other side of my face.
My trust of Beck at that point was not yet complete; I remember thinking that he was making a very bad joke that I wasn’t getting. My voice sounded wary, even to me. “What kinds of things?”
“Sad things,” Beck said. “Do you have a lot of sad things in your head?”
“No,” I said.
Beck sucked in his lower lip and released it slowly. “Well, I do.”
This was shocking. I didn’t ask a question, but I tilted toward him.
“And these things would make me cry,” Beck continued. “They used to make me cry all day long.”
I remembered thinking this was probably a lie. I could not imagine Beck crying. He was a rock. Even then, his fingers braced against the floor, he looked poised, sure, immutable.
“You don’t believe me? Ask Ulrik. He had to deal with it,” Beck said. “And so you know what I did with those sad things? I put them in boxes. I put the sad things in the boxes in my head, and I closed them up and I put tape on them and I stacked them up in the corner and threw a blanket over them.”
“Brain tape?” I suggested, with a little smirk. I was eight, after all.
Beck smiled, a weird private smile that, at the time, I didn’t understand. Now I knew it was relief at eliciting a joke from me, no matter how pitiful the joke was. “Yes, brain tape. And a brain blanket over the top. Now I don’t have to look at those sad things anymore. I could open those boxes sometime, I guess, if I wanted to, but mostly I just leave them sealed up.”
“How did you use the brain tape?”
“You have to imagine it. Imagine putting those sad things in the boxes and imagine taping it up with the brain tape. And imagine pushing them into the side of your brain, where you won’t trip over them when you’re thinking normally, and then toss a blanket over the top. Do you have sad things, Sam?”
I could see the dusty corner of my brain where the boxes sat. They were all wardrobe boxes, because those were the most interesting sort of boxes — tall enough to make houses with — and there were rolls and rolls of brain tape stacked on top. There were razors lying beside them, waiting to cut the boxes and me back open.
“Mom,” I whispered.
I wasn’t looking at Beck, but out of the corner of my eye, I saw him swallow.
“What else?” he asked, barely loud enough for me to hear. “The water,” I said. I closed my eyes. I could see it, right there, and I had to force out the next word. “My …” My fingers were on my scars.
Beck reached out a hand toward my shoulder, hesitant. When I didn’t move away, he put an arm around my back and I leaned against his chest, feeling small and eight and broken.
“Me,” I said. ~ Maggie Stiefvater,#NFDB
497:The morning after / my death”
The morning after
my death
we will sit in cafés
but I will not
be there
I will not be
*
There was the great death of birds
the moon was consumed with
fire
the stars were visible
until noon.
Green was the forest drenched
with shadows
the roads were serpentine
A redwood tree stood
alone
with its lean and lit body
unable to follow the
cars that went by with
frenzy
a tree is always an immutable
traveller.
The moon darkened at dawn
the mountain quivered
with anticipation
and the ocean was double-shaded:
the blue of its surface with the
blue of flowers
mingled in horizontal water trails
there was a breeze to
witness the hour
*
The sun darkened at the
fifth hour of the
day
the beach was covered with
conversations
pebbles started to pour into holes
and waves came in like
horses.
*
The moon darkened on Christmas eve
angels ate lemons
in illuminated churches
there was a blue rug
planted with stars
above our heads
lemonade and war news
competed for our attention
our breath was warmer than
the hills.
*
There was a great slaughter of
rocks of spring leaves
of creeks
the stars showed fully
the last king of the Mountain
gave battle
and got killed.
We lay on the grass
covered dried blood with our
bodies
green blades swayed between
our teeth.
*
We went out to sea
a bank of whales was heading
South
a young man among us a hero
tried to straddle one of the
sea creatures
his body emerged as a muddy pool
as mud
we waved goodbye to his remnants
happy not to have to bury
him in the early hours of the day
We got drunk in a barroom
the small town of Fairfax
had just gone to bed
cherry trees were bending under the
weight of their flowers:
they were involved in a ceremonial
dance to which no one
had ever been invited.
*
I know flowers to be funeral companions
they make poisons and venoms
and eat abandoned stone walls
I know flowers shine stronger
than the sun
their eclipse means the end of
times
but I love flowers for their treachery
their fragile bodies
grace my imagination’s avenues
without their presence
my mind would be an unmarked
grave.
*
We met a great storm at sea
looked back at the
rocking cliffs
the sand was going under
black birds were
leaving
the storm ate friends and foes
alike
water turned into salt for
my wounds.
*
Flowers end in frozen patterns
artificial gardens cover
the floors
we get up close to midnight
search with powerful lights
the tiniest shrubs on the
meadows
A stream desperately is running to
the ocean
The Spring Flowers Own & The Manifestations of the Voyage (The Post-Apollo Press, 1990) ~ Elinor Wylie,#NFDB
498:Something happened to you before you were born, and this is what it was:
STAGE ONE: THE CHIKHAI
The events of the 49-day Bardo period are divided into three major stages, the Chikhai, the Chonyid, and the Sidpa (in that order). Immediately following physical death, the soul enters the Chikhai, which is simply the state of the immaculate and luminous Dharmakaya, the ultimate Consciousness, the BrahmanAtman. This ultimate state is given, as a gift, to all individuals: they are plunged straight into ultimate reality and exist as the ultimate Dharmakaya. "At this moment," says the Bardo Thotrol, "the first glimpsing of the Bardo of the Clear Light of Reality, which is the Infallible Mind of the Dharmakaya, is experienced by all sentient beings.''110 Or, to put it a different way, the Thotrol tells us that "Thine own consciousness, shining, void, and inseparable from the Great Body of Radiance, hath no birth, nor death, and is the Immutable Light-Buddha Amitabha. Knowing this is sufficient. Recognizing the voidness of thine own intellect to be Buddhahood ... is to keep thyself in the Divine Mind."110 In short, immediately following physical death, the soul is absorbed in and as the ultimate-causal body (if we may treat them together).
Interspersed with this brief summary of the Bardo Thotrol, I will add my commentaries on involution and on the nature of the Atman project in involution. And we begin by noting that at the start of the Bardo experience, the soul is elevated to the utter heights of Being, to the ultimate state of Oneness-that is, he starts his Bardo career at the top. But, at the top is usually not where he remains, and the Thotrol tells us why. In Evans-Wentz's words, "In the realm of the Clear Light [the highest Chikhai stage] the mentality of a person . . . momentarily enjoys a condition of balance, of perfect equilibrium, and of [ultimate] oneness. Owing to unfamiliarity with such a state, which is an ecstatic state of non-ego, of [causal] consciousness, the . . . average human being lacks the power to function in it; karmic propensities becloud the consciousness-principle with thoughts of personality, of individualized being, of dualism, and, losing equilibrium, the consciousness-principle falls away from the Clear Light."
The soul falls away from the ultimate Oneness because "karmic propensities cloud consciousness"-"karmic propensities'' means seeking, grasping, desiring; means, in fact, Eros. And as this Erosseeking develops, the state of perfect Oneness starts to "break down" (illusorily). Or, from a different angle, because the individual cannot stand the intensity of pure Oneness ("owing to unfamiliarity with such a state"), he contracts away from it, tries to ''dilute it," tries to extricate himself from Perfect Intensity in Atman. Contracting in the face of infinity, he turns instead to forms of seeking, desire, karma, and grasping, trying to "search out" a state of equilibrium. Contraction and Eros-these karmic propensities couple and conspire to drive the soul away from pure consciousness and downwards into multiplicity, into less intense and less real states of being. ~ Ken Wilber, The Atman Project,#NFDB
499:Widows
The world was widowed by the death of Christ:
Vainly its suffering soul for peace has sought
And found it not.
For nothing, nothing, nothing has sufficed
To bring back comfort to the stricken house
From whence has gone the Master and the Spouse.
In its long widowhood the world has striven
To find diversion. It has turned away
From the vast awefull silences of Heaven
(Which answer but with silence when we pray)
And sought for something to assuage its grief.
Some surcease and relief
From sorrow, in pursuit of mortal joys.
It drowned God's stillness in a sea of noise;
It lost God's presence in a blur of forms;
Till, bruised and bleeding with life's brutal storms,
Unto immutable and speechless space
The World lifts up its face,
Its haggard, tear-drenched face,
And cries aloud for faith's supreme reward,
The promised Second Coming of its Lord.
So many widows, widows everywhere,
The whole earth teems with widows.
Guns that blareWinged monsters of the airAnd deep-sea monsters leaping through the water,
Hell bent on slaughter,
All these plough paths for widows. Maids at dawn,
And brides at noon, ere eventide pass on
Into the ranks of widows: but to weep
Just for a little space; then will grief sleep
In their young bosoms, where sweet hope belongs,
New love will sing once more its age-old songs,
And life bloom as a rose-tree blooms again
After a night of rain.
There are complacent widows clothed in crêpe
Who simulate a grief that is not real.
Through paths of seeming sorrow they escape
915
From disappointed hopes to some ideal,
Or, from the penury of unloved wives
Walk forth to opulent lives.
And there are widows who shed all their tears
Just at the first
In one wild burst,
And then go lilting lightly down the years:
Black butterflies, they flit from flower to flower
And live in the thin pleasures of the hour;
Merging their tender memories of the dead
In tenderer dreams of being once more wed.
But there are others: women who have proved
That loving greatly means so being loved.
Women who through full beauteous years have grown
Into the very body, souls, and heart
Of their dear comrades. When death tears apart
Such close-knit bonds as these, and one alone
Out to the larger freer life is called,
And one is leftThen God in heaven must sometimes be appalled
At the wild anguish of the soul bereft,
And unto His Son must say, 'I did not know
Mortals could suffer so.'
But Christ, remembering Gethsemane,
Will answer softly, 'It was known to Me.'
God's alchemist, old Time, will merge to calm
That bitter anguish; but there is no balm
Save the sweet certitude that each long day
Is one step in a stair
That circles up to where freed spirits stay.
Widows, so many widows everywhere.
The world was widowed by the death of Christ,
And nothing, nothing, nothing has sufficed
To bring back comfort to the stricken house
From whence has gone the Master and the Spouse.
Hasten, dear Lord, with Thy Millennium,
Hasten and come.
916
~ Ella Wheeler Wilcox,#NFDB
500:The door to the captain’s office was open, the room vacant but for the memories it held, and I staggered forward to sink into a chair. I closed my eyes, filled with a dreadful, yearning sorrow. Cannan had been such a powerful presence in the palace--in our lives--for so many years that it felt as though the heart of our kingdom had been taken from us. He had been Captain of the Guard for thirty years, and had not failed once in his duties; he had saved more lives than he had ever taken in war; and he had raised Steldor to be the man he was today--a bold, brave, sacrificing man. The son was his father in many, many ways.
I was startled out of my thoughts by a knock, and turned to see Steldor standing in the doorway. He glanced around the office, his expression composed, and yet it held a deep and immutable sorrow.
“I was told I would find you here,” he said.
“How are you?” I asked, nervously twining my hands.
“As good as can be expected, I suppose.”
“And Galen?”
“He has Tiersia.”
I nodded, averting my gaze. I knew his answer had been an honest one, and had not been meant to hurt me, but sadness filled me. I wanted him to have someone--he deserved to have someone. Only that someone could not be me.
“Let’s go to my drawing room,” I suggested, for Cannan’s office was not a place that would allow us to talk about the future, and that was what we needed to do. Steldor stepped aside, allowing me to exit first. He spent one last moment absorbing the look and feel of his father’s office, then respectfully closed the door.
When we reached the Queen’s Drawing Room at the front of the palace, we walked over to the bay window that granted a view of the Eastern Courtyard to talk, much as we had when he had told me of his plan to annul our marriage. But this time, I was the one who needed to speak. I slipped my hand into his, and he glanced at me in mild surprise.
“I’m sorry about your father’s passing. I know how close you were to him. His strength and guidance will be missed by all. Despite our kingdom’s glory, Hytanica is less without him.”
Steldor did not respond, but gazed stoically out the window. Then he nodded twice and took a deep breath, reining in his emotions. Even now, with me, he was proud, not knowing that I wanted to hold him and let him cry, and that if he did, I would not, even for an instant, find him weak. He ran a hand through his dark hair and turned to face me, silently begging me to change the subject, and I obliged.
“”And how is the rest of your family?”
“Amid our losses, there is also some good news. Shaselle has a suitor.”
“Do you approve of her choice? After all, you are the man of the family now.”
“There’s no accounting for taste.” He smirked, seeming thankful for my attempt at normalcy. “Actually, Lord Grayden is a good man--a man who met my father’s approval and, I believe, would have met Baelic’s. When the time is right, I expect a betrothal.” Again a smile played across his features. “Now I just have to worry about the other three girls in the family.”
I laughed, lacing my fingers through his when I felt he might pull away. I did not know how he would react to my coming proposal--and whether he would admit it or not, he needed some comfort now.
“Steldor,” I said, my tone and demeanor once more serious, “when I see Galen, I will reinstate him as Sergeant at Arms.”
“An excellent decision.”
I nodded, then continued. “But our military needs to be reformed. It needs a strong and passionate leader, someone who will do Cannan and all of his work justice. I cannot think of anyone more suited to taking over the position of Captain of the Guard than you.”
He did not immediately reply, but his eyes went to our hands, and he raised mine to his lips as he had so often done before. ~ Cayla Kluver,#NFDB
501:The supreme Form is then made visible. It is that of the infinite Godhead whose faces are everywhere and in whom are all the wonders of existence, who multiplies unendingly all the many marvellous revelations of his being, a world-wide Divinity seeing with innumerable eyes, speaking from innumerable mouths, armed for battle with numberless divine uplifted weapons, glorious with divine ornaments of beauty, robed in heavenly raiment of deity, lovely with garlands of divine flowers, fragrant with divine perfumes. Such is the light of this body of God as if a thousand suns had risen at once in heaven. The whole world multitudinously divided and yet unified is visible in the body of the God of Gods. Arjuna sees him, God magnificent and beautiful and terrible, the Lord of souls who has manifested in the glory and greatness of his spirit this wild and monstrous and orderly and wonderful and sweet and terrible world, and overcome with marvel and joy and fear he bows down and adores with words of awe and with clasped hands the tremendous vision. "I see" he cries "all the gods in thy body, O God, and different companies of beings, Brahma the creating lord seated in the Lotus, and the Rishis and the race of the divine Serpents. I see numberless arms and bellies and eyes and faces, I see thy infinite forms on every side, but I see not thy end nor thy middle nor thy beginning, O Lord of the universe, O Form universal. I see thee crowned and with thy mace and thy discus, hard to discern because thou art a luminous mass of energy on all sides of me, an encompassing blaze, a sun-bright fire-bright Immeasurable. Thou art the supreme Immutable whom we have to know, thou art the high foundation and abode of the universe, thou art the imperishable guardian of the eternal laws, thou art the sempiternal soul of existence."
But in the greatness of this vision there is too the terrific image of the Destroyer. This Immeasurable without end or middle or beginning is he in whom all things begin and exist and end.
This Godhead who embraces the worlds with his numberless arms and destroys with his million hands, whose eyes are suns and moons, has a face of blazing fire and is ever burning up the whole universe with the flame of his energy. The form of him is fierce and marvellous and alone it fills all the regions and occupies the whole space between earth and heaven. The companies of the gods enter it, afraid, adoring; the Rishis and the Siddhas crying "May there be peace and weal" praise it with many praises; the eyes of Gods and Titans and Giants are fixed on it in amazement. It has enormous burning eyes; it has mouths that gape to devour, terrible with many tusks of destruction; it has faces like the fires of Death and Time. The kings and the captains and the heroes on both sides of the world-battle are hastening into its tusked and terrible jaws and some are seen with crushed and bleeding heads caught between its teeth of power; the nations are rushing to destruction with helpless speed into its mouths of flame like many rivers hurrying in their course towards the ocean or like moths that cast themselves on a kindled fire. With those burning mouths the Form of Dread is licking all the regions around; the whole world is full of his burning energies and baked in the fierceness of his lustres. The world and its nations are shaken and in anguish with the terror of destruction and Arjuna shares in the trouble and panic around him; troubled and in pain is the soul within him and he finds no peace or gladness. He cries to the dreadful Godhead, "Declare to me who thou art that wearest this form of fierceness. Salutation to thee, O thou great Godhead, turn thy heart to grace. I would know who thou art who wast from the beginning, for I know not the will of thy workings." ~ Sri Aurobindo, Essays On The Gita, 2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer,#NFDB
502:At The Making Of Man
First all the host of Raphael
In liveries of gold,
Lifted the chorus on whose rhythm
The spinning spheres are rolled,–
The Seraphs of the morning calm
Whose hearts are never cold.
He shall be born a spirit,
Part of the soul that yearns,
The core of vital gladness
That suffers and discerns,
The stir that breaks the budding sheath
When the green spring returns,–
The gist of power and patience
Hid in the plasmic clay,
The calm behind the senses,
The passionate essay
To make his wise and lovely dream
Immortal on a day.
The soft Aprilian ardours
That warm the waiting loam
Shall whisper in his pulses
To bid him overcome,
And he shall learn the wonder-cry
Beneath the azure dome.
And though all-dying nature
Should teach him to deplore,
The ruddy fires of autumn
Shall lure him but the more
To pass from joy to stronger joy,
As through an open door.
He shall have hope and honour,
Proud trust and courage stark,
To hold him to his purpose
Through the unlighted dark,
49
And love that sees the moon's full orb
In the first silver arc.
And he shall live by kindness
And the heart's certitude,
Which moves without misgiving
In ways not understood,
Sure only of the vast event,–
The large and simple good.
Then Gabriel's host in silver gear
And vesture twilight blue,
The spirits of immortal mind,
The warders of the true,
Took up the theme that gives the world
Significance anew.
He shall be born to reason,
And have the primal need
To understand and follow
Wherever truth may lead,–
To grow in wisdom like a tree
Unfolding from a seed.
A watcher by the sheepfolds,
With wonder in his eyes,
He shall behold the seasons,
And mark the planets rise,
Till all the marching firmament
Shall rouse his vast surmise.
Beyond the sweep of vision,
Or utmost reach of sound,
This cunning fire-maker,
This tiller of the ground,
Shall learn the secrets of the suns
And fathom the profound.
For he must prove all being,
Sane, beauteous, benign,
And at the heart of nature
Discover the divine,–
50
Himself the type and symbol
Of the eternal trine.
He shall perceive the kindling
Of knowledge, far and dim,
As of the fire that brightens
Below the dark sea-rim,
When ray by ray the splendid sun
Floats to the world's wide brim.
And out of primal instinct,
The lore of lair and den,
He shall emerge to question
How, wherefore, whence, and when,
Till the last frontier of the truth
Shall lie within his ken.
Then Michael's scarlet-suited host
Took up the word and sang;
As though a trumpet had been loosed
In heaven, the arches rang;
For these were they who feel the thrill
Of beauty like a pang.
He shall be framed and balanced
For loveliness and power,
Lithe as the supple creatures,
And coloured as a flower,
Sustained by the all-feeding earth,
Nurtured by wind and shower,
To stand within the vortex
Where surging forces play,
A poised and pliant figure
Immutable as they,
Till time and space and energy
Surrender to his sway.
He shall be free to journey
Over the teeming earth,
An insatiable seeker,
A wanderer from his birth,
51
Clothed in the fragile veil of sense,
With fortitude for girth.
His hands shall have dominion
Of all created things,
To fashion in the likeness
Of his imaginings,
To make his will and thought survive
Unto a thousand springs.
The world shall be his province,
The princedom of his skill;
The tides shall wear his harness,
The winds obey his will;
Till neither flood, nor fire, nor frost,
Shall work to do him ill.
A creature fit to carry
The pure creative fire,
Whatever truth inform him,
Whatever good inspire,
He shall make lovely in all things
To the end of his desire.
~ Bliss William Carman,#NFDB
503:The Progress Of Œnia
His dim, ut fama est, vitiis ad proelia ventum est,
his Troiana vides funera principiis. PROPERTIUS.
I. MADRIGALE
Seed in your heart, warm dust transmuted
Gold, blooms in flakes of radiance
Arched in your face whereon my days,
Brinks of silence, glance.
Dream-emptied by some shifting
Monna Bice, you I resume:
Continually suffer the habitual
Cobra of my slightest gloom!
Release the happy hounds that trace
New smiles from the scampering wood
Of winter laughters-new prints of light
And trace them to your face!
II. IN WINTERTIME
I would not give the winter for a rose.
For remembering gold meadows and the hummer
Sucking them, I think June a time of pillage.
Your mouth is more passionate than any summer.
They say the spring holds many grapes
And green promises of fruit in the summer.
Give me your lips, Œnia, and let winter seas
Lash the cliffs and snows bite the grape.
We shall have passion without the sound of bees.
III. VIGIL
When you are dead and the frosty iron of laughter
Stupendously settles its pride upon your lips,
I will gather up the whispers you came after
When we first met, of immutable dissimulation.
If you are dead when the wind cries again
Over the bleak gables of an expected hour,
97
I will build a chapel out of the astonished pain
And wait for bells ringing in an empty tower.
IV. DIVAGATION
How many winds forget the sea!
Your dubious intention I forget
And look into the eager waste
Of your eyes careless of yesterday.
What cruel wine, what wayward gust
Tattering sun-hair to shreds of rain,
Swept you an exile to Gyrene
Blown by the swollen winds of pain,
I do not know, for we are dead:
Cluttering our youthful peace
With a various insolence, you laugh
The year, avid of love, to grief!
Our death, that was lonely, you've forgot;
Dawn came to us impatiently
Then went away with an equal fire,
Yet in an instant, in lifted night,
This desolation is alive
With backward motions of bright feetRemembering the madness of scaling
A certain dusk to the first small star.
V. EPILOGUE TO ŒNIA
Whatever I have said to praise
Your wrath for me in better days
Than these, when the toughening grass
Fell tenderer for you to pass,
I say again, but differentlyAs a still wind in a winter tree.
Pardon me! if turning over
In the reminiscence of a lover
The leaves of a desiccate romance,
I can but wonder if a chance
Invasion of a handsomer look
Than mine began you another book?
98
I shan't devise the same end
For other books unless you send
Me word demanding back your hair.
Do you remember how your hair
Contained both ears? It never hid
Them quite, but climbed to a pyramid
More dazzling than superstitious kings
Set in the sand as their playthings;
And tell me, was it wantonness
Fluttering a diaphanous dress
That night at the Club when polite backs
Jazzed to the midnight cordax
And my veins raced to Seboim:
Not wantonness, but you were slim,
My dear, with a gift that I admired
For always being somehow tired!
Whatever else I say, your breast
Contained the witchery of the rest
Of a body vanished into a thought
If touched too late, or lately caught.
So more than your hair or olive eye
I remember your breast-does it still lie
Tactual billows in an upper world
Of superior sculpture, whence you hurled
Volcanic innocence and death
Out of the caverns beneath breath?
Œnia! forgive these sentiments
Of a respectful lover shattered in senseYet sad that the modern bawd, grown dim,
Obscures the hotel cherubim
Whose red neckties had honored this page
In a hotter, less barbaric age;
For now the languid stertorous
Pale verses of Propertius
And the sapphire corpse undressed by Donne
(Prefiguring Rimbaud's etymon)
Have shrunk to an apotheosis
Of cold daylight after the kiss.
And since helmets of steel bone rind
99
The great heads of the Numerous Mind
No glories of your breast and thighs
Shall these poor verses advertiseOnly the dry debility
Of a spent wind in a winter tree.
~ Allen Tate,#NFDB
504:On An Old Sepuchral Bas-Relief
WHERE IS SEEN A YOUNG MAIDEN, DEAD, IN THE ACT OF DEPARTING,
TAKING LEAVE OF HER FAMILY.
Where goest thou? Who calls
Thee from my dear ones far away?
Most lovely maiden, say!
Alone, a wanderer, dost thou leave
Thy father's roof so soon?
Wilt thou unto its threshold e'er return?
Wilt thou make glad one day,
Those, who now round thee, weeping, mourn?
Fearless thine eye, and spirited thy act;
And yet thou, too, art sad.
If pleasant or unpleasant be the road,
If gay or gloomy be the new abode,
To which thou journeyest, indeed,
In that grave face, how difficult to read!
Ah, hard to me the problem still hath seemed;
Not hath the world, perhaps, yet understood,
If thou beloved, or hated by the gods,
If happy, or unhappy shouldst be deemed.
Death calls thee; in thy morn of life,
Its latest breath. Unto the nest
Thou leavest, thou wilt ne'er return; wilt ne'er
The faces of thy kindred more behold;
And under ground,
The place to which thou goest will be found;
And for all time will be thy sojourn there.
Happy, perhaps, thou art: but he must sigh
Who, thoughtful, contemplates thy destiny.
Ne'er to have seen the light, e'en at the time,
I think; but, born, e'en at the time,
When regal beauty all her charms displays,
Alike in form and face,
And at her feet the admiring world
53
Its distant homage pays;
When every hope is in its flower,
Long, long ere dreary winter flash
His baleful gleams against the joyous brow;
Like vapor gathered in the summer cloud,
That melting in the evening sky is seen
To disappear, as if one ne'er had been;
And to exchange the brilliant days to come,
For the dark silence of the tomb;
The intellect, indeed,
May call this, happiness; but still
It may the stoutest breasts with pity fill.
Thou mother, dreaded and deplored
From birth, by all the world that lives,
Nature, ungracious miracle,
That bringest forth and nourishest, to kill,
If death untimely be an evil thing,
Why on these innocent heads
Wilt thou that evil bring?
If good, why, why,
Beyond all other misery,
To him who goes, to him who must remain,
Hast thou such parting crowned with hopeless pain?
Wretched, where'er we look,
Whichever way we turn,
Thy suffering children are!
Thee it hath pleased, that youthful hope
Should ever be by life beguiled;
The current of our years with woes be filled,
And death against all ills the only shield:
And this inevitable seal,
And this immutable decree,
Hast thou assigned to human destiny,
Why, after such a painful race,
Should not the goal, at least,
Present to us a cheerful face?
Why that, which we in constant view,
Must, while we live, forever bear,
Sole comfort in our hour of need,
Thus dress in weeds of woe,
54
And gird with shadows so,
And make the friendly port to us appear
More frightful than the tempest drear?
If death, indeed, be a calamity,
Which thou intendest for us all,
Whom thou, against our knowledge and our will,
Hast forced to draw this mortal breath,
Then, surely, he who dies,
A lot more enviable hath
Then he who feels his loved one's death.
But, if the truth it be,
As I most firmly think,
That life is the calamity,
And death the boon, alas! who ever _could_,
What yet he _should_,
Desire the dying day of those so dear,
That he may linger here,
Of his best self deprived,
May see across his threshold borne,
The form beloved of her,
With whom so many years he lived,
And say to her farewell,
Without the hope of meeting here again;
And then alone on earth to dwell,
And, looking round, the hours and places all,
Of lost companionship recall?
Ah, Nature! how, how _couldst_ thou have the heart,
From the friend's arms the friend to tear,
The brother from the brother part,
The father from the child,
The lover from his love,
And, killing one, the other keep alive?
What dire necessity
Compels such misery
That lover should the loved one e'er survive?
But Nature in her cruel dealings still,
Pays little heed unto our good or ill.
~ Count Giacomo Leopardi,#NFDB
505:An Ode To The Hills
AEons ago ye were,
Before the struggling changeful race of man
Wrought into being, ere the tragic stir
Of human toil and deep desire began:
So shall ye still remain,
Lords of an elder and immutable race,
When many a broad metropolis of the plain,
Or thronging port by some renowned shore,
Is sunk in nameless ruin, and its place
Recalled no more.
Empires have come and gone,
And glorious cities fallen in their prime;
Divine, far-echoing, names once writ in stone
Have vanished in the dust and void of time;
But ye, firm-set, secure,
Like Treasure in the hardness of God's palm,
Are yet the same for ever; ye endure
By virtue of an old slow-ripening word,
In your grey majesty and sovereign calm,
Untouched, unstirred.
Tempest and thunderstroke,
With whirlwinds dipped in midnight at the core,
Have torn strange furrows through your forest cloak,
And made your hollow gorges clash and roar,
And scarred your brows in vain.
Around your barren heads and granite steeps
Tempestuous grey battalions of the rain
Charge and recharge, across the plateaued floors,
Drenching the serried pines; and the hail sweeps
Your pitiless scaurs.
The long midsummer heat
Chars the thin leafage of your rocks in fire:
Autumn with windy robe and ruinous feet
On your wide forests wreaks his fell desire,
Heaping in barbarous wreck
The treasure of your sweet and prosperous days;
48
And lastly the grim tyrant, at whose beck
Channels are turned to stone and tempests wheel,
On brow and breast and shining shoulder lays
His hand of steel.
And yet not harsh alone,
Nor wild, nor bitter are your destinies,
O fair and sweet, for all your heart of stone,
Who gather beauty round your Titan knees,
As the lens gathers light.
The dawn gleams rosy on your splendid brows,
The sun at noonday folds you in his might,
And swathes your forehead at his going down,
Last leaving, where he first in pride bestows,
His golden crown.
In unregarded glooms,
Where hardly shall a human footstep pass,
Myriads of ferns and soft maianthemums,
Or lily-breathing slender pyrolas
Distil their hearts for you.
Far in your pine-clad fastnesses ye keep
Coverts the lonely thrush shall wander through,
With echoes that seem ever to recede,
Touching from pine to pine, from steep to steep,
His ghostly reed.
The fierce things of the wild
Find food and shelter in your tenantless rocks,
The eagle on whose wings the dawn hath smiled,
The loon, the wild-cat, and the bright-eyed fox;
For far away indeed
Are all the ominous noises of mankind,
The slaughterer's malice and the trader's greed:
Your rugged haunts endure no slavery:
No treacherous hand is there to crush or bind,
But all are free.
Therefore out of the stir
Of cities and the ever-thickening press
The poet and the worn philosopher
To your bare peaks and radiant loneliness
49
Escape, and breathe once more
The wind of the Eternal: that clear mood,
Which Nature and the elder ages bore,
Lends them new courage and a second prime,
At rest upon the cool infinitude
Of Space and Time.
The mists of troublous days,
The horror of fierce hands and fraudful lips,
The blindness gathered in Life's aimless ways
Fade from them, and the kind Earth-spirit strips
The bandage from their eyes,
Touches their hearts and bids them feel and see;
Beauty and Knowledge with that rare apprise
Pour over them from some divine abode,
Falling as in a flood of memory,
The bliss of God.
I too perchance some day,
When Love and Life have fallen far apart,
Shall slip the yoke and seek your upward way
And make my dwelling in your changeless heart;
And there in some quiet glade,
Some virgin plot of turf, some innermost dell,
Pure with cool water and inviolate shade,
I'll build a blameless altar to the dear
And kindly gods who guard your haunts so well
From hurt or fear.
There I will dream day-long,
And honour them in many sacred ways,
With hushed melody and uttered song,
And golden meditation and with praise.
I'll touch them with a prayer,
To clothe my spirit as your might is clad
With all things bountiful, divine, and fair,
Yet inwardly to make me hard and true,
Wide-seeing, passionless, immutably glad,
And strong like you.
~ Archibald Lampman,#NFDB
506:[the sevenfold ignorance and the integral knowledge:]
We are ignorant of the Absolute which is the source of all being and becoming; we take partial facts of being, temporal relations of the becoming for the whole truth of existence,-that is the first, the original ignorance. We are ignorant of the spaceless, timeless, immobile and immutable Self; we take the constant mobility and mutation of the cosmic becoming in Time and Space for the whole truth of existence, -that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-self,-that is the third, the egoistic ignorance. We are ignorant of our eternal becoming in Time; we take this little life in a small span of Time, in a petty field of Space, for our beginning, our middle and our end,-that is the fourth, the temporal ignorance. Even within this brief temporal becoming we are ignorant of our large and complex being, of that in us which is superconscient, subconscient, intraconscient, circumconscient to our surface becoming; we take that surface becoming with its small selection of overtly mentalised experiences for our whole existence,-that is the fifth, the psychological ignorance. We are ignorant of the true constitution of our becoming; we take the mind or life or body or any two of these or all three for our true principle or the whole account of what we are, losing sight of that which constitutes them and determines by its occult presence and is meant to determine sovereignly by its emergence their operations,-that is the sixth, the constitutional ignorance. As a result of all these ignorances, we miss the true knowledge, government and enjoyment of our life in the world; we are ignorant in our thought, will, sensations, actions, return wrong or imperfect responses at every point to the questionings of the world, wander in a maze of errors and desires, strivings and failures, pain and pleasure, sin and stumbling, follow a crooked road, grope blindly for a changing goal,-that is the seventh, the practical ignorance.
Our conception of the Ignorance will necessarily determine our conception of the Knowledge and determine, therefore, since our life is the Ignorance at once denying and seeking after the Knowledge, the goal of human effort and the aim of the cosmic endeavour. Integral knowledge will then mean the cancelling of the sevenfold Ignorance by the discovery of what it misses and ignores, a sevenfold self-revelation within our consciousness:- it will mean [1] the knowledge of the Absolute as the origin of all things; [2] the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; [3] the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; [4] the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; [5] the knowledge of our greater and inner existence behind the surface; [6] the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; [7] the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality.
But this is not an intellectual knowledge which can be learned and completed in our present mould of consciousness; it must be an experience, a becoming, a change of consciousness, a change of being. This brings in the evolutionary character of the Becoming and the fact that our mental ignorance is only a stage in our evolution. The integral knowledge, then, can only come by an evolution of our being and our nature, and that would seem to signify a slow process in Time such as has accompanied the other evolutionary transformations. But as against that inference there is the fact that the evolution has now become conscious and its method and steps need not be altogether of the same character as when it was subconscious in its process. The integral knowledge, since it must result from a change of consciousness, can be gained by a process in which our will and endeavour have a part, in which they can discover and apply their own steps and method: its growth in us can proceed by a conscious self-transformation. It is necessary then to see what is likely to be the principle of this new process of evolution and what are the movements of the integral knowledge that must necessarily emerge in it,-or, in other words, what is the nature of the consciousness that must be the base of the life divine and how that life may be expected to be formed or to form itself, to materialise or, as one might say, to realise.
~ Sri Aurobindo, The Life Divine, pg 680-683 [T1],#NFDB
507:The Mosque Of Cordoba
The succession of day and night
Is the architect of events.
The succession of day and night
Is the fountain-head of life and death.
The succession of day and night
Is a two-tone silken twine,
With which the Divine Essence
Prepares Its apparel of Attributes.
The succession of day and night
Is the reverberation of the symphony of
Creation.
Through its modulations, the Infinite
demonstrates
The parameters of possibilities.
The succession of day and night
Is the touchstone of the universe;
Now sitting in judgement on you,
Now setting a value on me.
But what if you are found wanting.
What if I am found wanting.
Death is your ultimate destiny.
Death is my ultimate destiny.
What else is the reality of your days
and nights,
Besides a surge in the river of time,
Sans day, sans night.
Frail and evanescent, all miracles of
ingenuity,
Transient, all temporal attainments;
Ephemeral, all worldly accomplishments.
Annihilation is the end of all
beginnings.
Annihilation is the end of all ends.
56
Extinction, the fate of everything;
Hidden or manifest, old or new.
Yet in this very scenario
Indelible is the stamp of permanence
On the deeds of the good and godly.
Deeds of the godly radiate with Love,
The essence of life,
Which death is forbidden to touch.
Fast and free flows the tide of time,
But Love itself is a tide that stems all tides.
In the chronicle of Love there are times
Other than the past, the present and the
future;
Times for which no names have yet
been coined.
Love
Love
Love
Love
is
is
is
is
the
the
the
the
breath of Gabriel.
heart of Mustafa.
messenger of God.
Word of God.
Love is ecstasy lends luster to earthly
forms.
Love is the heady wine,
Love is the grand goblet.
Love is the commander of marching troops.
Love is a wayfarer with many a way-side
abode.
Love is the plectrum that brings
Music to the string of life.
Love is the light of life.
Love is the fire of life.
To Love, you owe your being,
O, Harem of Cordoba,
To Love, that is eternal;
57
Never waning, never fading.
Just the media these pigments, bricks
and stones;
This harp, these words and sounds, just
the media.
The miracle of art springs from the
lifeblood of the artist!
A droplet of the lifeblood
Transforms a piece of dead rock into a living
heart;
An impressive sound, into a song of
solicitude,
A refrain of rapture or a melody of mirth.
The aura you exude, illumines the
heart.
My plaint kindles the soul.
You draw the hearts to the Presence
Divine,
I inspire them to bloom and blossom.
No less exalted than the Exalted Throne,
Is the throne of the heart, the human breast!
Despite the limit of azure skies,
Ordained for this handful of dust.
Celestial beings, born of light,
Do have the privilege of supplication,
But unknown to them
Are the verve and warmth of
prostration.
An Indian infidel, perchance, am I;
But look at my fervour, my ardour.
‘Blessings and peace upon the Prophet,' sings
my heart.
‘Blessings and peace upon the Prophet,' echo
my lips.
My song is the song of aspiration.
58
My lute is the serenade of longing.
Every fibre of my being
Resonates with the refrains of Allah hoo!
Your beauty, your majesty,
Personify the graces of the man of faith.
You are beautiful and majestic.
He too is beautiful and majestic.
Your foundations are lasting,
Your columns countless,
Like the profusion of palms
In the plains of Syria.
Your arches, your terraces, shimmer with the
light
That once flashed in the valley of Aiman
Your soaring minaret, all aglow
In the resplendence of Gabriel's glory.
The Muslim is destined to last
As his Azan holds the key to the
mysteries
Of the perennial message of Abraham
and Moses.
His world knows no boundaries,
His horizon, no frontiers.
Tigris, Danube and Nile:
Billows of his oceanic expanse.
Fabulous, have been his times!
Fascinating, the accounts of his
achievements!
He it was, who bade the final adieu
To the outworn order.
A cup-bearer is he,
With the purest wine for the connoisseur;
A cavalier in the path of Love
With a sword of the finest steel.
59
A combatant, with la ilah
As his coat of mail.
Under the shadow of flashing
scimitars,
'La ilah' is his protection.
Your edifice unravels
The mystery of the faithful;
The fire of his fervent days,
The bliss of his tender nights.
Your grandeur calls to mind
The loftiness of his station,
The sweep of his vision,
His rapture, his ardour, his pride, his
humility.
The might of the man of faith
Is the might of the Almighty:
Dominant, creative, resourceful, consummate.
He is terrestrial with celestial aspect;
A being with the qualities of the
Creator.
His contented self has no demands
On this world or the other.
His desires are modest; his aims exalted;
His manner charming; his ways winsome.
Soft in social exposure,
Tough in the line of pursuit.
But whether in fray or in social
gathering,
Ever chaste at heart, ever clean in
conduct.
In the celestial order of the macrocosm,
His immutable faith is the centre of the Divine
Compass.
All else: illusion, sorcery, fallacy.
60
He is the journey's end for reason,
He is the raison d 'etre of Love.
An inspiration in the cosmic
communion.
O, Mecca of art lovers,
You are the majesty of the true tenet.
You have elevated Andalusia
To the eminence of the holy Harem.
Your equal in beauty,
If any under the skies,
Is the heart of the Muslim
And no one else.
Ah, those men of truth,
Those proud cavaliers of Arabia;
Endowed with a sublime character,
Imbued with candour and conviction.
Their reign gave the world an
unfamiliar concept;
That the authority of the brave and
spirited
Lay in modesty and simplicity,
Rather than pomp and regality.
Their sagacity guided the East and the West.
In the dark ages of Europe,
It was the light of their vision
That lit up the tracks.
A tribute to their blood it is,
That the Andalusians, even today,
Are effable and warm-hearted,
Ingenuous and bright of countenance.
Even today in this land,
Eyes like those of gazelles are a common
sight.
And darts shooting out of those eyes,
Even today, are on target.
61
Its breeze, even today,
Is laden with the fragrance of Yemen.
Its music, even today,
Carries strains of melodies from Hijaz.
Stars look upon your precincts as a piece of
heaven.
But for centuries, alas!
Your porticoes have not resonated
With the call of the muezzin.
What distant valley, what way-side abode
Is holding back
That valiant caravan of rampant Love.
Germany witnessed the upheaval of religious
reforms
That left no trace of the old perspective.
Infallibility of the church sage began to
ring false.
Reason, once more, unfurled its sails.
France too went through its revolution
That changed the entire orientation of
Western life.
Followers of Rome,
Feeling antiquated worshipping the
ancientry,
Also rejuvenated themselves
With the relish of novelty.
The same storm is raging today
In the soul of the Muslim.
A Divine secret it is,
Not for the lips to utter.
Let us see what surfaces
From the depths of the deep.
Let us see what colour
62
The blue sky changes into.
Clouds in the yonder valley
Are drenched in roseate twilight.
The parting sun has left behind
Mounds and mounds of rubies, the best from
Badakhshan.
Simple and doleful is the song
Of the peasant's daughter:
Tender feelings adrift in the tide of
youth.
O, the ever-flowing waters of Guadalquivir1,
Someone on your banks
Is seeing a vision of some other period of
time.
Tomorrow is still in the womb of
intention,
But its dawn is flashing before my
mind's eye.
Were I to lift the veil
From the profile of my reflections,
The West would be dazzled by its brilliance.
Life without change is death.
The tumult and turmoil of revolution
Keep the soul of a nation alive.
Keen, as a sword in the hands of Destiny
Is the nation
That evaluates its actions at each step.
Incomplete are all creations
Without the lifeblood of the creator.
Soulless is the melody
Without the lifeblood of the maestro.
[Translated by Saleem A. Gilani]
63
Not: This poem was written in in Spain, especially Cordoba
~ Allama Muhammad Iqbal,#NFDB
508:A Dialogue At Fiesole
HE.
Halt here awhile. That mossy-cushioned seat
Is for your queenliness a natural throne;
As I am fitly couched on this low sward,
Here at your feet.
SHE.
And I, in thought, at yours:
My adoration, deepest.
HE.
Deep, so deep,
I have no thought wherewith to fathom it;
Or, shall I say, no flight of song so high,
To reach the Heaven whence you look down on me,
My star, my far-off star!
SHE.
If far, yet fixed:
No shifting planet leaving you to seek
Where now it shines.
HE.
A little light, if near,
Glows livelier than the largest orb in Heaven.
SHE.
But little lights burn quickly out, and then,
Another must be kindled. Stars gleam on,
Unreached, but unextinguished. . . . Now, the song.
HE.
Yes, yes, the song: your music to my verse.
SHE.
In this sequestered dimple of the hill,
Forgotten by the furrow, none will hear:
Only the nightingales, that misconceive
The mid-day darkness of the cypresses
29
For curtained night.
HE.
And they will hush to hear
A sudden singing sweeter than their own.
Delay not the enchantment, but begin.
SHE
(singing).
If you were here, if you were here,
The cattle-bells would sound more clear;
The cataracts would flash and leap
More silvery from steep to steep;
The farewell of a rosier glow
Soften the summit of the snow;
The valley take a tenderer green;
In dewy gorge and dim ravine
The loving bramble-flowers embrace
The rough thorn with a gentler grace;
The gentian open bluer eyes,
In bluer air, to bluer skies:
The frail anemone delay,
The jonquil hasten on its way,
The primrose linger past its time,
The violet prolong its prime;
And every flower that seeks the light,
On Alpine lowland, Alpine height,
Wear April's smile without its tear,
If you were here; if you were here!
If you were here, the Spring would wake
A fuller music in the brake.
The mottled misselthrush would pipe
A note more ringing, rich, and ripe;
The whitethroat peer above its nest
With brighter eye and downier breast;
The cuckoo greet the amorous year,
Chanting its joy without its jeer;
The lark betroth the earth and sky
With peals of heavenlier minstrelsy;
And every wildwood bird rejoice
On fleeter wing, with sweeter voice,
30
If you were here!
If you were here, I too should feel
The moisture of the Springtide steal
Along my veins, and rise and roll
Through every fibre of my soul.
In my live breast would melt the snow,
And all its channels flush and flow
With waves of life and streams of song,
Frozen and silent all too long.
A something in each wilding flower,
Something in every scented shower,
Something in flitting voice and wing,
Would drench my heart and bid me sing:
Not in this feeble halting note,
But, like the merle's exulting throat,
With carol full and carol clear,
If you were here, if you were here.
HE.
Hark! How the hills have caught the strain, and seem
Loth to surrender it, and now enclose
Its cadence in the silence of their folds.
Still as you sang, the verses had the wing
Of that which buoyed them, and your aery voice
Lifted my drooping music from the ground.
Now that you cease, there is an empty nest,
From which the full-fledged melody hath flown.
SHE.
Dare I with you contend in metaphor,
It might not be so fanciful to show
That nest, and eggs, and music, all are yours.
But modesty in poets is too rare,
To be reproved for error. Let me then
Be crowned full queen of song, albeit in sooth
I am but consort, owing my degree
To the real sceptred Sovereign at my side.
But now repay my music, and in kind.
Unfolding to my ear the youngest flower
Of song that seems to blossom all the year;
``Delay not the enchantment, but begin.''
31
HE
(reciting). Yet, you are here; yes, you are here.
There's not a voice that wakes the year,
In vale frequented, upland lone,
But steals some sweetness from your own.
When dream and darkness have withdrawn,
I feel you in the freshening dawn:
You fill the noonday's hushed repose;
You scent the dew of daylight's close.
The twilight whispers you are nigh;
The stars announce you in the sky.
The moon, when most alone in space,
Fills all the heavens with your face.
In darkest hour of deepest night,
I see you with the spirit's sight;
And slumber murmurs in my ear,
``Hush! she is here. Sleep! she is here.''
SHE.
Hark how you bare your secret when you sing!
Imagination's universal scope
Can swift endue this gray and shapeless world
With the designs and colour of the sky.
What want you with our fixed and lumpish forms,
You, unconditioned arbiter of air?
``Yet, you are here; yes, you are here.'' The span
Of nimble fancy leaps the interval,
And brings the distant nearer than the near.
HE.
Distance is nearer than proximity,
When distance longs, proximity doth not.
SHE.
The near is always distant to the mind
That craves for satisfaction of its end;
Nor doth the distance ever feel so far
As when the end is touched. Retard that goal,
Prolonging appetite beyond the feast
That feeds anticipation.
32
HE.
Specious foil!
That parries every stroke before 'tis made.
Yet surfeit's self doth not more surely cloy
Than endless fasting.
SHE.
Still a swifter cure
Waits on too little than attends too much.
While disappointment merely woundeth Hope,
The deadly blow by disenchantment dealt
Strikes at the heart of Faith. O happy you,
The favourites of Fancy, who replace
Illusion with illusion, and conceive
Fresh cradles in the dark womb of the grave.
While we, prosaic victims, prove that time
Kills love while leaving loveless life alive,
You still, divinely duped, sing deathless love,
And with your wizard music, once again,
Make Winter Spring. Yet surely you forgive
That I have too much pity for the flowers
Children and poets cull to fling away,
To be an April nosegay.
HE.
How you swell
The common chorus! Women, who are wronged
So roughly by men's undiscerning word,
As though one pattern served to show them all,
Should be more just to poets. These, in truth,
Diverge from one another nowise less
Than ``women,'' vaguely labelled: children some,
With childish voice and nature, lyric bards,
Weaklings that on life's threshold sweetly wail,
But never from that silvery treble pass
Into the note and chant of manliness.
Their love is like their verse, a frail desire,
A fluttering fountain falling feebly back
Into its shallow origin. Next there are
The poets of contention, wrestlers born,
Who challenge iron Circumstance, and fail:
Generous and strong, withal not strong enough,
33
Since lacking sinewy wisdom, hard as life.
The love of these is like the lightning spear,
And shrivels whom it touches. They consume
All things within their reach, and, last of all,
Their lonely selves; and then through time they tower,
Sublime but charred, and wear on their high fronts
The gloomy glory of the sunlit pine.
But the great gods of Song, in clear white light,
The radiance of their godhead, calmly dwell,
And with immutable cold starlike gaze
Scan both the upper and the under world,
As it revolves, themselves serenely fixed.
Their bias is the bias of the sphere,
That turns all ways, but turns away from none,
Save to return to it. They have no feud
With gods or men, the living or the dead,
The past or present, and their words complete
Life's incompleteness with a healing note.
For they are not more sensitive than strong,
More wise than tender; understanding all,
At peace with all, at peace with life and death,
And love that gives a meaning unto life
And takes from death the meaning and the sting:
At peace with hate, and every opposite.
Were I but one of these-presumptuous thought!Even you, the live fulfilment of such dreams
As these secrete, would hazard well your love
On my more largely loving. 'Twould be you,
Yes, even you, that first would flag and fail
In either of my choosing; you, whose wing
Would droop on mine and pray to be upborne.
And when my pinions did no more suffice
For that their double load, then softly down,
Softly and smoothly as descending lark
That hath fulfilled its rhapsody in Heaven,
And with diminished music must decline
To earthy sounds and concepts, I should curb
Illimitable longings to the range
Of lower aspiration. Were I such!But, since I am notSHE.
34
Am not? Who shall say,
Save she who tests, and haply to her loss?
'Tis better left untested. Strange that you,
Who can imagine whatso thing you will,
Should lack imagination to appraise
Imagination at its topmost worth.
Now wield your native sceptre and extend
Your fancy forth where Florence overbrims
In eddies fairer even than herself.
Look how the landscape smiles complacently
At its own beauty, as indeed it may;
Villa and vineyard each a separate home,
Containing possibilities unseen,
Materials for your pleasure. Now disport!
Which homestead may it please my lord of song
To chalk for his, as those rough Frenchmen did
Who came with bow-legged Charles to justify
Savonarola's scourgeful prophecies?
Shall it be that one gazing in our face,
Not jealous of its beauty, but exposed
To all the wantonness of sun and air,
With roses girt, with roses garlanded,
And balustraded terrace topped with jars
Of clove carnations; unambitious roof,
Italian equivalent to house
Love in a cottage? Why, the very place
For her you once described! Wait! Let me see,
Can I recall the lines? Yes, thus they ran.
Do you remember them? Or are they now
A chronicle forgotten and erased
From that convenient palimpsest, the heart?
In dewy covert of her eyes
The secret of the violet lies;
The sun and wind caress and pair
In the lithe wavelets of her hair;
The fragrance of the warm soft south
Hovers about her honeyed mouth;
And, when she moves, she floats through air
Like zephyr-wafted gossamer.
Hers is no lore of dumb dead books;
Her learning liveth in her looks;
35
And still she shows, in meek replies,
Wisdom enough to deem you wise.
Her voice as soothing is and sweet
As whispers of the waving wheat,
And in the moisture of her kiss
Is April-like deliciousness.
Like gloaming-hour, she doth inspire
A vague, an infinite desire;
And, like the stars, though out of sight,
Filleth the loneliness of night.
Come how she may, or slow or fleet,
She brings the morning on her feet;
Gone, leaves behind a nameless pain,
Like the sadness of a silenced strain.
HE.
A youthful dream.
SHE.
Yet memory can surmise
That young dream fruited to reality,
Then, like reality, was dream no more.
All dreams are youthful; you are dreaming still.
What lovely visions denizen your sleep!
Let me recall another; for I know
All you have written, thought, and felt, and much
You neither thought nor felt, but only sang.
A wondrous gift, a godlike gift, that breathes
Into our exiled clay unexiled lives,
Manlier than Adam, comelier than Eve.
That massive villa, we both know so well,
With one face set toward Settignano, one
Gazing at Bellosguardo, and its rear
Locked from the north by clustered cypresses,
That seem like fixed colossal sentinels,
And tower above its tower, but look not in,
Might be abode for her whom you conceived
In tropes so mystical, you must forgive
If recollection trips.
To dwell with her is calmly to abide
Through every change of time and every flux of tide.
36
In her the Present, Past, and Future meet,
The Father, and the Son, and dovelike Paraclete.
She holdeth silent intercourse with Night,
Still journeying with the stars, and shining with their light.
Her love, illumination; her embrace,
The sweep of angels' wings across a mortal's face.
Her lap is piled with autumn fruits, her brow
Crowned with the blossoming trails that smile from April's bough.
Like wintry stars that shine with frosty fire,
Her loftiness excites to elevate desire.
To love her is to burn with such a flame
As lights the lamp which bears the Sanctuary's name.
That lamp burns on for ever, day and night,
Before her mystic shrine. I am its acolyte.
HE.
The merest foam of fancy; foam and spray.
SHE.
Foam-drift of fancy that hath ebbed away.
See how the very simile rebukes
Man's all unsealike longings! For confess,
While ocean still returns, the puny waves
Of mortal love are sucked into the sand,
Their motion felt, their music heard, no more.
Look when the vines are linking hands, and seem
As pausing from the dance of Spring, or just
Preparing to renew it, round and round,
On the green carpet of the bladed corn,
That spreads about their feet: corn, vine, and fig,
Almond and mulberry, cherry, and pear, and peach,
Not taught to know their place, but left to range
Up to the villa's walls, windows, and doors,
And peep into its life and smile good-day,
A portion of its homeliness and joy:
37
A poet's villa once, a poet's again,
If you but dream it such; a roof for her,
To whom you wrote-I wonder who she wasThis saucy sonnet; saucy, withal sweet,
And O, how true of the reflected love
You poets render to your worshippers.
TRUE AS THE DIAL TO THE SUN.
You are the sun, and I the dial, sweet,
So you can mark on me what time you will.
If you move slowly, how can I move fleet?
And when you halt, I too must fain be still.
Chide not the cloudy humours of my brow,
If you behold no settled sunshine there:
Rather upbraid your own, sweet, and allow,
My looks cannot be foul if yours be fair.
Then from the heaven of your high witchery shine,
And I with smiles shall watch the hours glide by;
You have no mood that is not straightway mine;
My cheek but takes complexion from your eye.
All that I am dependeth so on you,
What clouds the sun must cloud the dial too.
HE.
No man should quarrel with his Past, and I
Maintain no feud with mine. Do we not ripen,
Ripen and mellow in love, unto the close,
Thanks no more to the present than the past?
First love is fresh but fugitive as Spring,
A wilding flower no sooner plucked than faded;
And summer's sultry fervour ends in storm,
Recriminating thunder, wasteful tears,
And angry gleam of lightning menaces.
Give me October's meditative haze,
Its gossamer mornings, dewy-wimpled eves,
Dewy and fragrant, fragrant and secure,
The long slow sound of farmward-wending wains,
When homely Love sups quiet 'mong its sheaves,
Sups 'mong its sheaves, its sickle at its side,
And all is peace, peace and plump fruitfulness.
SHE.
38
Picture of all we dream and we desire:
Autumn's grave cheerfulness and sober bliss,
Rich resignation, humble constancy.
For, prone to bear the load piled up by life,
We, once youth's pasture season at an end,
Submit to crawl. Unbroken to the last,
You spurn the goad of stern taskmaster Time.
Even 'mid autumn harvest you demand
Returning hope and blossom of the Spring,
All seasons and sensations, and at once,
Or in too quick succession. Do we blame?
We envy rather the eternal youth
We cannot share. But youth is pitiless,
And, marching onward, neither asks nor seeks
Who falls behind. Thus women who are wise,
Beside their thresholds knitting homely gear,
Wave wistful salutation as you pass,
And think of you regretfully, when gone:
A soft regret, a sweet regret, that is
Only the mellow fruit of unplucked joy.
Now improvise some other simple strain,
That with harmonious cadence may attune
The vain and hazard discords of discourse.
HE.
When Love was young, it asked for wings,
That it might still be roaming;
And away it sped, by fancy led,
Through dawn, and noon, and gloaming.
Each daintiness that blooms and blows
It wooed in honeyed metre,
And when it won the sweetest sweet,
It flew off to a sweeter:
When Love was young.
When Love was old, it craved for rest,
For home, and hearth, and haven;
For quiet talks round sheltered walks,
And long lawns smoothly shaven.
And what Love sought, at last it found,
A roof, a porch, a garden,
And from a fond unquestioning heart
39
Peace, sympathy, and pardon,
When Love was old.
SHE.
Simple, in sooth, and haply true: withal,
Too, too autumnal even for my heart.
I never weary of your vernal note.
Carol again, and sing me back my youth
With the redundant melodies of Spring.
HE.
I breathe my heart in the heart of the rose,
The rose that I pluck and send you,
With a prayer that the perfume its leaves enclose
May kiss, and caress, and tend you:
Caress and tend you till I can come,
To the garden where first I found you,
And the thought that as yet in the rose is dumb
Can ripple in music round you.
O rose, that will shortly be her guest,
You may well look happy, at leaving:
Will you lie in the cradle her snowy breast
Doth rock with its gentle heaving?
Will you mount the throne of her hazel hair,
That waves like a summer billow,
Or be hidden and hushed, at nightfall prayer,
In the folds of her dimpled pillow?
And when she awakes at dawn to feel
If you have been dreaming with her,
Then the whole of your secret, sweet rose, reveal,
And say I am coming thither:
And that when there is silence in earth and sky,
And peace from the cares that cumber,
She must not ask if your leaves or I
Be clasped in her perfumed slumber.
SHE.
Give me your hand; and, if you will, keep mine
Engraffed in yours, as slowly thus we skirt
La Doccia's dark declivity, and make
40
Athwart Majano's pathless pines a path
To lead us onward haply where it may.
Lo! the Carrara mountains flush to view,
That in the noonday were not visible.
Shall we not fold this comfort to our hearts,
Humbly rejoiced to think as there are heights
Seen only in the sunset, so our lives,
If that they lack not loftiness, may wear
A glow of glory on their furrowed fronts,
Until they faint and fade into the night!
~ Alfred Austin,#NFDB
509:The Botanic Garden (Part Vii)
THE LOVES OF THE PLANTS.
CANTO III.
And now the Goddess founds her silver shell,
And shakes with deeper tones the inchanted dell;
Pale, round her grassy throne, bedew'd with tears,
Flit the thin forms of Sorrows, and of Fears;
Soft Sighs responsive whisper to the chords,
And Indignations half-unsheath their swords.
'Thrice round the grave CIRCÆA prints her tread,
And chaunts the numbers, which disturb the dead;
Shakes o'er the holy earth her sable plume,
Waves her dread wand, and strikes the echoing tomb!
-Pale shoot the stars across the troubled night,
The timorous moon withholds her conscious light;
Shrill scream the famish'd bats, and shivering owls,
And loud and long the dog of midnight howls!-Then yawns the bursting ground!- two imps obscene
Rise on broad wings, and hail the baleful queen;
Each with dire grin salutes the potent wand,
And leads the sorceress with his sooty hand;
Onward they glide, where sheds the sickly yew
O'er many a mouldering bone its nightly dew;
The ponderous portals of the church unbar,Hoarse on their hinge the ponderous portals jar;
As through the colour'd glass the moon-beam falls,
Huge shapeless spectres quiver on the walls;
Low murmurs creep along the hollow ground,
And to each step the pealing ailes resound;
By glimmering lamps, protecting saints among,
The shrines all tremble as they pass along,
O'er the still choir with hideous laugh they move,
(Fiends yell below, and angels weep above!)
Their impious march to God's high altar bend,
With feet impure the sacred steps ascend;
With wine unbless'd the holy chalice stain,
Assume the mitre, and the cope profane;
To heaven their eyes in mock devotion throw,
54
And to the cross with horrid mummery bow;
Adjure by mimic rites the powers above,
And plite alternate their Satanic love.
Avaunt, ye Vulgar! from her sacred groves
With maniac step the Pythian LAURA moves;
Full of the God her labouring bosom sighs,
Foam on her lips, and fury in her eyes,
Strong writhe her limbs, her wild dishevell'd hair
Starts from her laurel-wreath, and swims in air.While twenty Priests the gorgeous shrine surround
Cinctur'd with ephods, and with garlands crown'd,
Contending hosts and trembling nations wait
The firm immutable behests of Fate;
-She speaks in thunder from her golden throne
With words unwill'd , and wisdom not her own.
So on his NIGHTMARE through the evening fog
Flits the squab Fiend o'er fen, and lake, and bog;
Seeks some love-wilder'd Maid with sleep oppress'd,
Alights, and grinning fits upon her breast.
-Such as of late amid the murky sky
Was mark'd by FUSELI'S poetic eye;
Whose daring tints, with SHAKESPEAR'S happiest grace,
Gave to the airy phantom form and place.Back o'er her pillow sinks her blushing head,
Her snow-white limbs hang helpless from the bed;
While with quick sighs, and suffocative breath,
Her interrupted heart-pulse swims in death.
-Then shrieks of captured towns, and widows' tears,
Pale lovers stretch'd upon their blood-stain'd biers,
The headlong precipice that thwarts her flight,
The trackless desert, the cold starless night,
And stern-eye'd Murder with his knife behind,
In dread succession agonize her mind.
O'er her fair limbs convulsive tremors fleet,
Start in her hands, and struggle in her feet;
In vain to scream with quivering lips she tries,
And strains in palsy'd lids her tremulous eyes;
In vain she wills to run, fly, swim, walk, creep;
The WILL presides not in the bower of SLEEP.
-On her fair bosom sits the Demon-Ape
Erect, and balances his bloated shape;
Rolls in their marble orbs his Gorgon-eyes,
55
And drinks with leathern ears her tender cries.
Arm'd with her ivory beak, and talon-hands,
Descending FICA dives into the sands;
Chamber'd in earth with cold oblivion lies;
Nor heeds, ye Suitor-train , your amorous sighs;
Erewhile with renovated beauty blooms,
Mounts into air, and moves her leafy plumes.
-Where HAMPS and MANIFOLD, their cliffs among,
Each in his flinty channel winds along;
With lucid lines the dusky Moor divides,
Hurrying to intermix their sister tides.
Where still their silver-bosom'd Nymphs abhor,
The blood-smear'd mansion of gigantic THOR,-Erst, fires volcanic in the marble womb
Of cloud-wrapp'd WETTON raised the massy dome;
Rocks rear'd on rocks in huge disjointed piles
Form the tall turrets, and the lengthen'd ailes;
Broad ponderous piers sustain the roof, and wide
Branch the vast rain-bow ribs from side to side.
While from above descends in milky streams
One scanty pencil of illusive beams,
Suspended crags and gaping gulphs illumes,
And gilds the horrors of the deepen'd glooms.
-Here oft the Naiads, as they chanced to play
Near the dread Fane on THOR'S returning day,
Saw from red altars streams of guiltless blood
Stain their green reed-beds, and pollute their flood;
Heard dying babes in wicker prisons wail,
And shrieks of matrons thrill the affrighted Gale;
While from dark caves infernal Echoes mock,
And Fiends triumphant shout from every rock!
--So still the Nymphs emerging lift in air
Their snow-white shoulders and their azure hair;
Sail with sweet grace the dimpling streams along,
Listening the Shepherd's or the Miner's song;
But, when afar they view the giant-cave,
On timorous fins they circle on the wave,
With streaming eyes and throbbing hearts recoil,
Plunge their fair forms, and dive beneath the soil.Closed round their heads reluctant eddies sink,
And wider rings successive dash the brink.Three thousand steps in sparry clefts they stray,
56
Or seek through sullen mines their gloomy way;
On beds of Lava sleep in coral cells,
Or sigh o'er jasper fish, and agate shells.
Till, where famed ILAM leads his boiling floods
Through flowery meadows and impending woods,
Pleased with light spring they leave the dreary night,
And 'mid circumfluent surges rise to light;
Shake their bright locks, the widening vale pursue,
Their sea-green mantles fringed with pearly dew;
In playful groups by towering THORP they move,
Bound o'er the foaming wears, and rush into the Dove.
With fierce distracted eye IMPATIENS stands,
Swells her pale cheeks, and brandishes her hands,
With rage and hate the astonish'd groves alarms,
And hurls her infants from her frantic arms.
-So when MEDÆA left her native soil
Unaw'd by danger, unsubdued by toil;
Her weeping sire and beckoning friends withstood,
And launch'd enamour'd on the boiling flood;
One ruddy boy her gentle lips caress'd,
And one fair girl was pillow'd on her breast;
While high in air the golden treasure burns,
And Love and Glory guide the prow by turns.
But, when Thessalia's inauspicious plain
Received the matron-heroine from the main;
While horns of triumph sound, and altars burn,
And shouting nations hail their Chief's return:
Aghaft, She saw new-deck'd the nuptial bed,
And proud CREUSA to the temple led;
Saw her in JASON'S mercenary arms
Deride her virtues, and insult her charms;
Saw her dear babes from fame and empire torn,
In foreign realms deserted and forlorn;
Her love rejected, and her vengeance braved,
By Him her beauties won, her virtues saved.With stern regard she eyed the traitor-king,
And felt, Ingratitude! thy keenest sting;
'Nor Heaven,' She cried, 'nor Earth, nor Hell can hold
'A Heart abandon'd to the thirst of Gold!'
Stamp'd with wild foot, and shook her horrent brow,
And call'd the furies from their dens below.
-Slow out of earth, before the festive crowds,
57
On wheels of fire, amid a night of clouds,
Drawn by fierce fiends arose a magic car,
Received the Queen, and hovering flamed in air.As with raised hands the suppliant traitors kneel
And fear the vengeance they deserve to feel,
Thrice with parch'd lips her guiltless babes she press'd,
And thrice she clasp'd them to her tortur'd breast;
Awhile with white uplifted eyes she stood,
Then plung'd her trembling poniards in their blood.
'Go, kiss your sire! go, share the bridal mirth!'
She cry'd, and hurl'd their quivering limbs on earth.
Rebellowing thunders rock the marble towers,
And red-tongued lightnings shoot their arrowy showers;
Earth yawns!-the crashing ruin sinks!-o'er all
Death with black hands extends his mighty Pall;
Their mingling gore the Fiends of Vengeance quaff,
And Hell receives them with convulsive laugh.
Round the vex'd isles where fierce tornados roar,
Or tropic breezes sooth the sultry shore;
What time the eve her gauze pellucid spreads
O'er the dim flowers, and veils the misty meads;
Slow, o'er the twilight sands or leafy walks,
With gloomy dignity DICTAMNA stalks;
In sulphurous eddies round the weird dame
Plays the light gas, or kindles into flame.
If rests the traveller his weary head,
Grim MANCINELLA haunts the mossy bed,
Brews her black hebenon, and, stealing near,
Pours the curst venom in his tortured ear.Wide o'er the mad'ning throng URTICA flings
Her barbed shafts, and darts her poison'd stings.
And fell LOBELIA'S suffocating breath
Loads the dank pinion of the gale with death.With fear and hate they blast the affrighted groves,
Yet own with tender care their kindred Loves! So, where PALMIRA 'mid her wasted plains,
Her shatter'd aqueducts, and prostrate sanes,
(As the bright orb of breezy midnight pours
Long threads of silver through her gaping towers,
O'er mouldering tombs, and tottering columns gleams,
And frosts her deserts with diffusive beams),
Sad o'er the mighty wreck in silence bends,
58
Lifts her wet eyes, her tremulous hands extends.If from lone cliffs a bursting rill expands
Its transient course, and sinks into the sands;
O'er the moist rock the fell Hyæna prowls,
The Leopard hisses, and the Panther growls;
On quivering wing the famish'd Vulture screams,
Dips his dry beak, and sweeps the gushing streams;
With foamy jaws, beneath, and sanguine tongue,
Laps the lean Wolf, and pants, and runs along;
Stern stalks the Lion, on the rustling brinks
Hears the dread Snake, and trembles as he drinks;
Quick darts the scaly Monster o'er the plain,
Fold after fold, his undulating train;
And, bending o'er the lake his crested brow,
Starts at the Crocodile, that gapes below.
Where seas of glass with gay reflections smile
Round the green coasts of Java's palmy isle;
A spacious plain extends its upland scene,
Rocks rise on rocks, and fountains gush between;
Soft zephyrs blow, eternal summers reign,
And showers prolific bless the soil,-in vain!
-No spicy nutmeg scents the vernal gales,
Nor towering plaintain shades the mid-day vales;
No grassy mantle hides the sable hills,
No flowery chaplet crowns the trickling rills;
Nor tufted moss, nor leathery lichen creeps
In russet tapestry o'er the crumbling steeps.
-No step retreating, on the sand impress'd,
Invites the visit of a second guest;
No refluent fin the unpeopled stream divides,
No revolant pinion cleaves the airy tides;
Nor handed moles, nor beaked worms return,
That mining pass the irremeable bourn.Fierce in dread silence on the blasted heath
Fell UPAS sits, the HYDRA-TREE of death.
Lo! from one root, the envenom'd soil below,
A thousand vegetative serpents grow;
In shining rays the scaly monster spreads
O'er ten square leagues his far-diverging heads;
Or in one trunk entwists his tangled form,
Looks o'er the clouds, and hisses in the storm.
Steep'd in fell poison, as his sharp teeth part,
59
A thousand tongues in quick vibration dart;
Snatch the proud Eagle towering o'er the heath,
Or pounce the Lion, as he stalks beneath;
Or strew, as marshall'd hosts contend in vain,
With human skeletons the whiten'd plain.
-Chain'd at his root two scion-demons dwell,
Breathe the faint hiss, or try the shriller yell;
Rise, fluttering in the air on callow wings,
And aim at insect-prey their little stings.
So Time's strong arms with sweeping scythe erase
Art's cumberous works, and empires, from their base;
While each young Hour its sickle fine employs,
And crops the sweet buds of domestic joys!
With blushes bright as morn fair ORCHIS charms,
And lulls her infant in her fondling arms;
Soft play Affection round her bosom's throne,
And guards his life, forgetful of her own.
So wings the wounded Deer her headlong flight,
Pierced by some ambush'd archer of the night,
Shoots to the woodlands with her bounding fawn,
And drops of blood bedew the conscious lawn;
There hid in shades she shuns the cheerful day,
Hangs o'er her young, and weeps her life away.
So stood Eliza on the wood-crown'd height,
O'er Minden's plain, spectatress of the sight,
Sought with bold eye amid the bloody strife
Her dearer self, the partner of her life;
From hill to hill the rushing host pursued,
And view'd his banner, or believed she view'd.
Pleased with the distant roar, with quicker tread
Fast by his hand one lisping boy she led;
And one fair girl amid the loud alarm
Slept on her kerchief, cradled by her arm;
While round her brows bright beams of Honour dart,
And Love's warm eddies circle round her heart
-Near and more near the intrepid Beauty press'd,
Saw through the driving smoke his dancing crest,
Heard the exulting shout, 'they run! they run!'
'Great GOD!' she cried, 'He's safe! the battle's won!'
-A ball now hisses through the airy tides,
(Some Fury wing'd it, and some Demon guides!)
Parts the fine locks, her graceful head that deck,
60
Wounds her fair ear, and sinks into her neck;
The red stream, issuing from her azure veins,
Dyes her white veil, her ivory bosom stains.-'Ah me!' she cried, and, sinking on the ground,
Kiss'd her dear babes, regardless of the wound;
'Oh, cease not yet to beat, thou Vital Urn!
'Wait, gushing Life, oh, wait my Love's return!'Hoarse barks the wolf, the vulture screams from far!
'The angel, Pity, shuns the walks of war!-'Oh, spare ye War-hounds, spare their tender age!'On me, on me,' she cried, 'exhaust your rage!'Then with weak arms her weeping babes caress'd,
And sighing bid them in her blood-stain'd vest.
From tent to tent the impatient warrior flies,
Fear in his heart, and frenzy in his eyes;
Eliza's name along the camp he calls,
Eliza echoes through the canvas walls;
Quick through the murmuring gloom his footsteps tread,
O'er groaning heaps, the dying and the dead,
Vault o'er the plain, and in the tangled wood,
Lo! dead Eliza weltering in her blood!-Soon hears his listening son the welcome sounds,
With open arms and sparkling eyes he bounds:'Speak low,' he cries, and gives his little hand,
'Eliza sleeps upon the dew-cold sand;
'Poor weeping Babe with bloody fingers press'd,
'And tried with pouting lips her milkless breast;
'Alas! we both with cold and hunger quake'Why do you weep?-Mama will soon awake.'
-'She'll wake no more!' the hopeless mourner cried
Upturn'd his eyes, and clasp'd his hands, and sigh'd;
Stretch'd on the ground awhile entranc'd he lay,
And press'd warm kisses on the lifeless clay;
And then unsprung with wild convulsive start,
And all the Father kindled in his heart;
'Oh, Heavens!' he cried, 'my first rash vow forgive!
'These bind to earth, for these I pray to live!'Round his chill babes he wrapp'd his crimson vest,
And clasp'd them sobbing to his aching breast.
Two Harlot-Nymphs, the fair CUSCUTAS, please
With labour'd negligence, and studied ease;
In the meek garb of modest worth disguised,
61
The eye averted, and the smile chastised,
With sly approach they spread their dangerous charms,
And round their victim wind their wiry arms.
So by Scamander when LAOCOON stood,
Where Troy's proud turrets glitter'd in the flood,
Raised high his arm, and with prophetic call
To shrinking realms announced her fatal fall;
Whirl'd his fierce spear with more than mortal force,
And pierced the thick ribs of the echoing horse;
Two Serpent-forms incumbent on the main,
Lashing the white waves with redundant train,
Arch'd their blue necks, and (hook their towering crests,
And plough'd their foamy way with speckled breasts;
Then darting fierce amid the affrighted throngs,
Roll'd their red eyes, and shot their forked tongues,-Two daring Youths to guard the hoary fire
Thwart their dread progress, and provoke their ire.
Round sire and sons the scaly monsters roll'd,
Ring above ring, in many a tangled fold,
Close and more close their writhing limbs surround,
And fix with foamy teeth the envenom'd wound.
-With brow upturn'd to heaven the holy Sage
In silent agony sustains their rage;
While each fond Youth, in vain, with piercing cries
Bends on the tortured Sire his dying eyes.
'Drink deep, sweet youths' seductive VITIS cries,
The maudlin tear-drop glittering in her eyes;
Green leaves and purple clusters crown her head,
And the tall Thyrsus stays her tottering tread.
- Five hapless swains with soft assuasive smiles
The harlot meshes in her deathful toils;
'Drink deep,' she carols, as she waves in air
The mantling goblet, 'and forget your care.'O'er the dread feast malignant Chemia scowls,
And mingles poison in the nectar'd bowls;
Fell Gout peeps grinning through the flimsy scene,
And bloated Dropsy pants behind unseen;
Wrapp'd in his robe white Lepra hides his stains,
And silent Frenzy writhing bites his chains.
So when PROMETHEUS braved the Thunderer's ire,
Stole from his blazing throne etherial fire,
And, lantern'd in his breast, from realms of day
62
Bore the bright treasure to his Man of clay;High on cold Caucasus by VULCAN bound,
The lean impatient Vulture fluttering round,
His writhing limbs in vain he twists and strains
To break or loose the adamantine chains.
The gluttonous bird, exulting in his pangs,
Tears his swoln liver with remorseless fangs.
The gentle CYCLAMEN with dewy eye
Breathes o'er her lifeless babe the parting sigh;
And, bending low to earth, with pious hands
Inhumes her dear Departed in the sands.
'Sweet Nursling! withering in thy tender hour,
'Oh, sleep,' She cries, 'and rise a fairer flower!'
-So when the Plague o'er London's gasping crowds
Shook her dank wing, and steer'd her murky clouds;
When o'er the friendless bier no rites were read,
No dirge slow-chanted, and no pall out-spread;
While Death and Night piled up the naked throng,
And Silence drove their ebon cars along;
Six lovely daughters, and their father, swept
To the throng'd grave CLEONE saw, and wept;
Her tender mind, with meek Religion fraught,
Drank all-resigned Affliction's bitter draught;
Alive and listening to the whisper'd groan
Of others' woes, unconscious of her own!One smiling boy, her last sweet hope, she warms
Hushed on her bosom, circled in her arms,Daughter of woe! ere morn, in vain caress'd,
Clung the cold Babe upon thy milkless breast,
With feeble cries thy last sad aid required,
Stretch'd its stiff limbs, and on thy lap expired!-Long with wide eye-lids on her Child she gazed,
And long to heaven their tearless orbs she raised;
Then with quick foot and throbbing heart she found
Where Chartreuse open'd deep his holy ground;
Bore her last treasure through the midnight gloom,
And kneeling dropp'd it in the mighty tomb;
'I follow next!' the frantic mourner said,
And living plunged amid the festering dead.
Where vast Ontario rolls his brineless tides,
And feeds the trackless forests on his sides,
Fair CASSIA trembling hears the howling woods,
63
And trusts her tawny children to the floods.Cinctured with gold while ten fond brothers stand,
And guard the beauty on her native land,
Soft breathes the gale, the current gently moves,
And bears to Norway's coasts her infant-loves.
-So the sad mother at the noon of night
From bloody Memphis stole her silent flight;
Wrapp'd her dear babe beneath her folded vest,
And clasp'd the treasure to her throbbing breast,
With soothing whispers hushed its feeble cry,
Pressed the soft kiss, and breathed the secret sigh.-With dauntless step she seeks the winding shore,
Hears unappall'd the glimmering torrents roar;
With Paper-flags a floating cradle weaves,
And hides the smiling boy in Lotus-leaves;
Gives her white bosom to his eager lips,
The salt tears mingling with the milk he sips;
Waits on the reed-crown'd brink with pious guile,
And trusts the scaly monsters of the Nile.-Erewhile majestic from his lone abode,
Embassador of Heaven, the Prophet trod;
Wrench'd the red Scourge from proud Oppression's hands,
And broke, curst Slavery! thy iron bands.
Hark! heard ye not that piercing cry,
Which shook the waves and rent the sky!E'en now, e'en now, on yonder Western shores
Weeps pale Despair, and writhing Anguish roars:
E'en now in Afric's groves with hideous yell
Fierce SLAVERY stalks, and slips the dogs of hell;
From vale to vale the gathering cries rebound,
And sable nations tremble at the sound!-YE BANDS OF SENATORS! whose suffrage sways
Britannia's realms, whom either Ind obeys;
Who right the injured, and reward the brave,
Stretch your strong arm, for ye have power to save!
Throned in the vaulted heart, his dread resort,
Inexorable CONSCIENCE holds his court;
With still small voice the plots of Guilt alarms,
Bares his mask'd brow, his lifted hand disarms;
But, wrapp'd in night with terrors all his own,
He speaks in thunder, when the deed is done.
Hear him ye Senates! hear this truth sublime,
64
'HE, WHO ALLOWS OPPRESSION, SHARES THE CRIME.'
No radiant pearl, which crested Fortune wears,
No gem, that twinkling hangs from Beauty's ears,
Not the bright stars, which Night's blue arch adorn,
Nor rising suns that gild the vernal morn,
Shine with such lustre as the tear, that breaks
For other's woe down Virtue's manly cheeks.'
Here ceased the MUSE, and dropp'd her tuneful shell,
Tumultuous woes her panting bosom swell,
O'er her flush'd cheek her gauzy veil she throws,
Folds her white arms, and bends her laurel'd brows;
For human guilt awhile the Goddess sighs,
And human sorrows dim celestial eyes.
~ Erasmus Darwin,#NFDB
510:The Ancient Banner
In boundless mercy, the Redeemer left,
The bosom of his Father, and assumed
A servant's form, though he had reigned a king,
In realms of glory, ere the worlds were made,
Or the creating words, 'Let there be light'
In heaven were uttered. But though veiled in flesh,
His Deity and his Omnipotence,
Were manifest in miracles. Disease
Fled at his bidding, and the buried dead
Rose from the sepulchre, reanimate,
At his command, or, on the passing bier
Sat upright, when he touched it. But he came,
Not for this only, but to introduce
A glorious dispensation, in the place
Of types and shadows of the Jewish code.
Upon the mount, and round Jerusalem,
He taught a purer, and a holier law,—
His everlasting Gospel, which is yet
To fill the earth with gladness; for all climes
Shall feel its influence, and shall own its power.
He came to suffer, as a sacrifice
Acceptable to God. The sins of all
Were laid upon Him, when in agony
He bowed upon the cross. The temple's veil
Was rent asunder, and the mighty rocks,
Trembled, as the incarnate Deity,
By his atoning blood, opened that door,
Through which the soul, can have communion with
Its great Creator; and when purified,
From all defilements, find acceptance too,
Where it can finally partake of all
The joys of His salvation.
But the pure Church he planted,—the pure Church
Which his apostles watered,—and for which,
The blood of countless martyrs freely flowed,
In Roman Amphitheatres,—on racks,—
And in the dungeon's gloom,—this blessed Church,
Which grew in suffering, when it overspread
Surrounding nations, lost its purity.
278
Its truth was hidden, and its light obscured
By gross corruption, and idolatry.
As things of worship, it had images,
And even painted canvas was adored.
It had a head and bishop, but this head
Was not the Saviour, but the Pope of Rome.
Religion was a traffic. Men defiled,
Professed to pardon sin, and even sell,
The joys of heaven for money,—and to raise
Souls out of darkness to eternal light,
For paltry silver lavished upon them.
And thus thick darkness, overspread the Church
As with a mantle.
At length the midnight of apostacy
Passed by, and in the horizon appeared,
Day dawning upon Christendom. The light,
Grew stronger, as the Reformation spread.
For Luther, and Melancthon, could not be
Silenced by papal bulls, nor by decrees
Of excommunication thundered forth
Out of the Vatican. And yet the light,
Of Luther's reformation, never reached
Beyond the morning's dawn. The noontide blaze
Of Truth's unclouded day, he never saw.
Yet after him, its rising sun displayed
More and more light upon the horizon.
Though thus enlightened, the professing Church,
Was far from many of the precious truths
Of the Redeemer's gospel; and as yet,
Owned not his Spirit's government therein.
But now the time approached, when he would pour
A larger measure of his light below;
And as he chose unlearned fishermen
To spread his gospel when first introduced,
So now he passed mere human learning by,
And chose an instrument, comparable
To the small stone the youthful David used,
To smite the champion who defied the Lord.
Apart from human dwellings, in a green
Rich pasturage of England, sat a youth,
Who seemed a shepherd, for around him there
A flock was feeding, and the sportive lambs
279
Gambolled amid the herbage. But his face
Bore evidence of sadness. On his knee
The sacred book lay open, upon which
The youth looked long and earnestly, and then,
Closing the book, gazed upward, in deep thought
This was the instrument by whom the Lord
Designed to spread a clearer light below
And fuller reformation. He appeared,
Like ancient Samuel, to be set apart
For the Lord's service from his very birth.
Even in early childhood, he refrained
From youthful follies, and his mind was turned
To things of highest moment. He was filled
With awful feelings, by the wickedness
He saw around him. As he grew in years,
Horror of sin grew stronger; and his mind
Became so clothed with sadness, and so full
Of soul-felt longings, for the healing streams
Of heavenly consolation, that he left
His earthly kindred, seeking quietude
In solitary places, where he read
The book of inspiration, and in prayer,
Sought heavenly counsel.
In this deep-proving season he was told,
Of priests, whose reputation had spread wide
For sanctity and wisdom; and from these
He sought for consolation,—but in vain.
One of these ministers became enraged,
Because the youth had inadvertently
Misstepped within his garden; and a priest
Of greater reputation, counselled him
To use tobacco, and sing holy psalms!
And the inquirer found a third to be
But as an empty, hollow cask at best.
Finding no help in man, the youthful Fox,
Turned to a higher and a holier source,
For light and knowledge. In his Saviour's school,
He sat a scholar, and was clearly shown
The deep corruption, that had overspread
Professing Christendom. And one by one,
The doctrines of the Gospel, were unveiled,
To the attentive student,—doctrines, which,
280
Though clearly written on the sacred page,
Had long been hidden, by the rubbish man's
Perversions and inventions heaped thereon.
He saw that colleges, could not confer,
A saving knowledge of the way of Truth,
Nor qualify a minister to preach
The everlasting Gospel; but that Christ,
Is the true Teacher, and that he alone
Has power to call, anoint, and qualify,
And send a Gospel minister to preach
Glad tidings of salvation. He was shown,
No outward building, made of wood and stone
Could be a holy place,—and that the Church—
The only true and living Church—must be
A holy people gathered to the Lord,
And to his teaching. He was clearly taught,
The nature of baptism, by which souls
Are purified and fitted for this Church;
That this was not, by being dipped into,
Or sprinkled with clear water, but it was
The one baptism of the Holy Ghost.
He saw the Supper was no outward food,
Made and administered by human hands,—
But the Lord's Table was within the heart;
Where in communion with him, holy bread
Was blessed and broken, and the heavenly wine,
Which cheers the fainting spirit, handed forth.
The Saviour showed him that all outward wars,
Are now forbidden,—that the warfare here,
Is to be waged within. Its weapons too,
Though mighty, even to the pulling down,
Of the strong holds of Satan, are yet all
The Spirit's weapons. He was shown, that oaths
Judicial or profane, are banished from
The Christian dispensation, which commands,
'Swear not at all.' He saw the compliments,—
Hat honour, and lip service of the world,
Sprang from pride's evil root, and were opposed
To the pure spirit of Christ's holy law.
And by His inward Light, was clearly seen
The perfect purity of heart and life
For which that Saviour calls, who never asked,
281
Things unattainable.
These truths and others, being thus revealed,
Fox was prepared and qualified to preach,
The unveiled Gospel, to the sons of men.
Clothed with divine authority, he went
Abroad through Britain, and proclaimed that Light,
Which Christ's illuminating Spirit sheds,
In the dark heart of man. Some heard of this,
Who seemed prepared and waiting, to receive
His Gospel message, and were turned to Him,
Whose Holy Spirit sealed it on their hearts.
And not a few of these, were called upon,
To take the message, and themselves declare
The way of Truth to others. But the Priests,
Carnal professors, and some magistrates,
Heard of the inward light, and purity,
With indignation, and they seized upon,
And thrust the Preacher within prison walls.
Not once alone, but often was he found,
Amid the very dregs of wickedness—
With robbers, and with blood-stained criminals,
Locked up in loathsome jails. And when abroad
Upon his Master's service, he was still
Reviled and buffeted, and spit upon.
But none of these things moved him, for within
He felt that soul-sustaining evidence,
Which bore his spirit high above the waves,
Of bitter persecution.
But now the time approached, for his release
From suffering and from labour. He had spent,
Long years in travel for the cause of Truth,—
Not all in Britain,—for he preached its light,
And power in Holland,—the West Indian isles,
And North America. Far through the wild,
And trackless wilderness, this faithful man,
Carried his Master's message; he lived,
To see Truth's banner fearlessly displayed
Upon both continents. He lived to see,
Pure hearted men and women gathered to
The inward teaching of the Saviour's will,—
Banded together in the covenant,
Of light and life. But his allotted work,
282
Was now accomplished, and his soul prepared,
For an inheritance with saints in light,
And with his loins all girded, he put off
His earthly shackles, triumphing in death,
That the Seed reigned, and Truth was over all!
Where the dark waters of the Delaware,
Roll onward to the ocean, sweeping by,
Primeval forests, where the red man still,
Built his rude wigwam, and the timid deer
Fled for concealment from the Indian's eye,
And the unerring arrow of his bow;
There, in the shadow of these ancient woods,
A sea-worn ship has anchored. On her deck,
Men of grave mien are gathered. One of whom,
Of noble figure, and quick searching eyes,
Surveys the scene, wrapt in the deepest thought.
And this is William Penn. He stands among,
Fellow believers, who have sought a home,
And place of refuge, in this wilderness.
Born of an ancient family, his sire
An English Admiral, the youthful Penn,
Might, with his talents, have soon ranked among
The proudest subjects of the British throne.
He chose the better part—to serve that King
Who is immortal and invisible.
While yet a student within college halls,
He heard Truth's message, and his heart was reached,
And fully owned it, though it came through one
Of that despised and persecuted class,
Called in derision Quakers. Thus convinced,
He left the college worship, to commune
In spirit with his Maker. And for this,
He was expelled from Oxford; and was soon
Maltreated by his father, who, enraged,
Because his only son, had turned away
From brilliant prospects, to pursue the path
Of self-denial, drove him harshly forth
From the paternal roof. But William Penn,
Had still a Father, who supported him,
With strength and courage to perform his will;
And he was called and qualified to preach,
And to bear witness of that blessed Light
283
Which shines within. He suffered in the cause,
His share of trial. He was dragged before
Judges and juries, and was shut within
The walls of prisons.
Looking abroad through England, he was filled
With deep commiseration, for the jails—
The loathsome, filthy jails—were crowded with
His brethren in the Truth. For their relief,
He sought the ear of royalty, and plead
Their cruel sufferings; and their innocence;
And thus became the instrument through which
Some prison doors were opened. But he sought
A place of refuge from oppression's power,
That Friends might worship the Creator there,
Free from imprisonment and penalties.
And such a place soon opened to his view,
Far in the Western Wilderness, beyond
The Atlantic's wave.
And here is William Penn, and here a band
Of weary emigrants, who now behold
The promised land before them; but it is
The Indian's country, and the Indian's home.
Penn had indeed, received a royal grant,
To occupy it; but a grant from one
Who had no rightful ownership therein;
He therefore buys it honestly from those
Whose claims are aboriginal, and just.
With these inhabitants, behold, he stands
Beneath an ancient elm, whose spreading limbs
O'erhang the Delaware. The forest chiefs
Sit in grave silence, while the pipe of peace
Goes round the circle. They have made a league
With faithful Onas—a perpetual league,
And treaty of true friendship, to endure
While the sun shines, and while the waters run.
And here was founded in the wilderness,
A refuge from oppression, where all creeds
Found toleration, and where truth and right
Were the foundation of its government,
And its protection. In that early day,
The infant colony sought no defence
But that of justice and of righteousness;
284
The only guarantees of peace on earth,
Because they ever breathe, good will to men.
His colony thus planted, William Penn
Sought his old field of labour, and again,
Both through the press and vocally, he plead
The right of conscience, and the rights of man;
And frequently, and forcibly he preached
Christ's universal and inshining Light.
His labour was incessant; and the cares,
And the perplexities connected with
His distant province, which he visited
A second time, bore heavily upon
His burdened spirit, which demanded rest;—
That rest was granted. In the midst of all
His labour and his trials, there was drawn
A veil, in mercy, round his active mind,
Which dimmed all outward things; but he still saw
The beauty and the loveliness of Truth,
And found sweet access to the Source of good.
And thus, shut out from the perplexities
And sorrows of the world, he was prepared
To hear the final summons, to put off
His tattered garments, and be clothed upon
With heavenly raiment.
Scotland, thou hadst a noble citizen,
In him of Ury! Born amid thy hills,
Though educated where enticing scenes,
Crowd giddy Paris, he rejected all
The world's allurements, and unlike the youth
Who talked with Jesus, Barclay turned away
From great possessions, and embraced the Truth.
He early dedicated all the powers
Of a well cultivated intellect
To the Redeemer and His holy cause.
He was a herald, to proclaim aloud,
Glad tidings of salvation; and his life
Preached a loud sermon by its purity.
Not only were his lips made eloquent,
By the live coal that touched them, but his pen,
Moved by a force from the same altar, poured
Light, truth, and wisdom. From it issued forth
The great Apology, which yet remains
285
One of the best expositors of Truth
That man has published, since that sacred book
Anciently written. Seekers are still led
By its direction, to that blessed Light,
And inward Teacher, who is Jesus Christ.
But now, this noble servant of the Lord,
Rests from his faithful labour, while his works
Yet follow him.
Early believers in the light of Truth,
Dwelt not at ease in Zion. They endured
Conflicts and trials, and imprisonments.
Even the humble Penington, whose mind
Seemed purged and purified from all the dross
Of human nature—who appeared as meek
And harmless as an infant—was compelled
To dwell in loathsome prisons. But he had,
Though in the midst of wickedness, sublime
And holy visions of the purity,
And the true nature of Christ's living Church.
While Edmundson, the faithful pioneer
Of Truth in Ireland, was compelled to drink
Deeply of suffering for the blessed cause.
Dragged from his home, half naked, by a mob
Who laid that home in ashes, he endured
Heart-rending cruelties. But all of these,
Stars of the morning, felt oppression's hand,
And some endured it to the closing scene.
Burroughs, a noble servant of the Lord,
Whose lips and pen were eloquent for Truth,
Drew his last breath in prison. Parnel, too,
A young and valiant soldier of the Lamb,
Died, a true martyr in a dungeon's gloom.
Howgill and Hubberthorn, both ministers
Of Christ's ordaining, were released from all
Their earthly trials within prison walls.
And beside these, there was a multitude
Of faithful men, and noble women too,
Who past from scenes of conflict, to the joys
Of the Redeemer's kingdom, within jails,
And some in dungeons. But amid it all,
Light spread in Britain, and a living Church
Was greatly multiplied. The tender minds,
286
Even of children, felt the power of Truth,
And showed the fruit and firmness it affords.
When persecution, rioted within
The town of Bristol, and all older Friends
Were locked in prison, little children met,
Within their place of worship, by themselves,
To offer praises, in the very place
From which their parents had been dragged to jail.
But let us turn from Britain, and look down,
Upon an inland sea whose swelling waves
Encircle Malta. There a cloudless sun,
In Eastern beauty, pours its light upon
The Inquisition. All without its walls
Seems calm and peaceful, let us look within.
There, stretched upon the floor, within a close,
Dark, narrow cell, inhaling from a crack
A breath of purer air, two women lie.
But who are these, and wherefore are they here?
These are two ministers of Christ, who left
Their homes in England, faithfully to bear,
The Saviour's message into eastern lands.
And here at Malta they were seized upon
By bigotted intolerance, and shut
Within this fearful engine of the Pope.
Priests and Inquisitor assail them here,
And urge the claims of popery. The rack,
And cruel deaths are threatened; and again
Sweet liberty is offered, as the price
Of their apostacy. All, all in vain!
For years these tender women have been thus,
Victims of cruelty. At times apart,
Confined in gloomy, solitary cells.
But all these efforts to convert them failed:
The Inquisition had not power enough
To shake their faith and confidence in Him,
Whose holy presence was seen anciently
To save his children from devouring flames;
He, from this furnace of affliction, brought
These persecuted women, who came forth
Out of the burning, with no smell of fire
Upon their garments, and again they trod,
Their native land rejoicing.
287
In Hungary, two ministers of Christ,
Were stretched upon the rack. Their tortured limbs
Were almost torn asunder, but no force
Could tear them from their Master, and they came
Out of the furnace, well refined gold.
Nor were these all who suffered for the cause
Of truth and righteousness, in foreign lands.
For at Mequinez and Algiers, some toiled,
And died in slavery. But nothing could
Discourage faithful messengers of Christ
From his required service. They were found
Preaching repentance where the Israelites
Once toiled in Egypt, and the ancient Nile
Still rolls its waters. And the holy light
Of the eternal Gospel was proclaimed,
Where its great Author had first published it—
Where the rich temple of King Solomon,
Stood in its ancient glory. Even there,
The haughty Musselmen, were told of Him,
The one great Prophet, who now speaks within.
For their refusing to participate
In carnal warfare, many early Friends,
Were made to suffer. On a ship of war
Equipped for battle, Richard Sellers bore,
With a meek, Christian spirit, cruelties
The most atrocious, for obeying Him
Who was his heavenly Captain, and by whom,
War is forbidden. Sellers would not touch,
The instruments of carnage, nor could all
The cruelties inflicted, move his soul
From a reliance on that holy Arm,
Which had sustained him in the midst of all
His complicated trials; and he gained
A peaceful, but a greater victory
Than that of battle, for he wearied out
Oppression, by his constancy, and left
A holy savor, with that vessel's crew.
But let us turn from persecuting scenes,
That stain the annals of the older world,
To young America, whose virgin shores
Offer a refuge from oppression's power.
Here lies a harbour in the noble bay
288
Of Massachusetts. Many little isles
Dot its expanding waters, and Nahant
Spreads its long beach and eminence beyond,
A barrier to the ocean. The whole scene,
Looks beautiful, in the clear northern air,
And loveliness of morning. On the heights
That overlook the harbour, there is seen
An infant settlement. Let us approach,
And anchor where the Puritans have sought,
For liberty of conscience. But there seems,
Disquietude in Boston. Men appear
Urged on by stormy passions, and some wear
A look of unrelenting bitterness.
But what is that now rising into view,
Where crowds are gathered on an eminence?
These are the Puritans. They now surround
A common gallows. On its platform, stands
A lovely woman in the simple garb
Worn by the early Quakers. Of the throng,
She only seems unmoved, although her blood
They madly thirst for.
The first professors of Christ's inward Light,
Who brought this message into Boston bay,
Were inoffensive women. They were searched
For signs of witchcraft, and their books were burned.
The captain who had brought them, was compelled
To carry them away. But others came,
Both men and women, zealous for the Truth.
These were received with varied cruelties—
By frequent whippings and imprisonments.
Law after law was made excluding them;
But all in vain, for still these faithful ones
Carried their Master's message undismayed
Among the Puritans, and still they found
Those who received it, and embraced the Truth,
And steadily maintained it, in the midst
Of whipping posts, and pillories, and jails!
A law was then enacted, by which all
The banished Quakers, who were found again
Within the province, were to suffer death.
But these, though ever ready to obey
All just enactments, when laws trespassed on
289
The rights of conscience, and on God's command,
Could never for a moment hesitate,
Which to obey.—And soon there stood upon
A scaffold of New England, faithful friends,
Who, in obeying Christ, offended man!
Of these was Mary Dyer, who exclaimed,
While passing to this instrument of death,
'No eye can witness, and no ear can hear,
No tongue can utter, nor heart understand
The incomes and refreshings from the Lord
Which now I feel.' And in the spirit which
These words a little pictured, Robinson,
Past to the presence of that Holy One
For whom he laboured, and in whom he died.
Then Stevenson, another faithful steward
And servant of the Lamb, was ushered from
Deep scenes of suffering into scenes of joy.
But Mary Dyer, who was all prepared,
To join these martyrs in their heavenward flight,
Was left a little longer upon earth.
But a few fleeting months had rolled away,
Ere this devoted woman felt constrained,
Again to go among the Puritans,
In Massachusetts, and in Boston too.
And here she stands! the second time, upon
A gallows of New England. No reprieve
Arrests her sentence now. But still she feels
The same sweet incomes, and refreshing streams
From the Lord's Holy Spirit. In the midst
Of that excited multitude, she seems
The most resigned and peaceful.—But the deed
Is now accomplished, and the scene is closed!
Among the faithful martyrs of the Lamb,
Gathered forever round His Holy Throne,
She doubtless wears a pure and spotless robe,
And bears the palm of victory.
The blood of Leddra was soon after shed,
Which closed the scene of martyrdom among
The early Quakers in this colony,
But not the scene of suffering. Women were
Dragged through its towns half-naked, tied to carts,
While the lash fell upon their unclothed backs,
290
And bloody streets, showed where they past along.
And such inhuman treatment was bestowed
On the first female minister of Christ,
Who preached the doctrine of his inward Light.
But in New England, there was really found
A refuge from oppression, justice reigned
Upon Rhode Island. In that early day,
The rights of conscience were held sacred there,
And persecution was a thing unknown.
A bright example, as a governor,
Was William Coddington. He loved the law—
The perfect law of righteousness—and strove
To govern by it; and all faithful Friends
Felt him a brother in the blessed Truth.
In North America, the Puritans
Stood not alone in efforts to prevent
The introduction and the spread of light.
The Dutch plantation of New Amsterdam,
Sustained a measure of the evil work.
The savage cruelties inflicted on
The faithful Hodgson, have few parallels
In any age or country; but the Lord
Was with His servant in the midst of all,
And healed his tortured and his mangled frame.
The early Friends were bright and shining stars,
For they reflected the clear holy light
The Sun of Righteousness bestowed on them.
They followed no deceiving, transient glare—
No ignis fatuus of bewildered minds;
They followed Jesus in the holiness
Of His unchanging Gospel. They endured
Stripes and imprisonment and pillories,
Torture and slavery and banishment,
And even death; but they would not forsake
Their Holy Leader, or His blessed cause.
Their patient suffering, and firm steadfastness,
Secured a rich inheritance for those
Who have succeeded them. Do these now feel
That firm devotion to the cause of Truth—That
singleheartedness their fathers felt?
Do they appreciate the price and worth
Of the great legacy and precious trust
291
Held for their children? The great cruelties
Borne by the fathers, have not been entailed
On their descendants, who now dwell at ease.
The world does not revile them. Do not some
Love it the more for this? and do they not
Make more alliance with it, and partake
More and more freely of its tempting baits,
Its fashions and its spirit? but are these
More pure and holy than they were of old,
When in the light of Truth, their fathers saw
That deep corruption overspread the world?
Other professors latterly have learned
To speak of Quakers with less bitterness
Than when the name reproachfully was cast
In ridicule upon them. Has not this
Drawn watchmen from the citadel of Truth?
Has it not opened doors that had been closed,
And should have been forever? And by these,
Has not an enemy been stealing in,
To spoil the goods of many; to assail,
And strive in secrecy to gather strength,
To overcome the citadel at last?
Is it not thought illiberal to refuse
Alliances with those who now profess
Respect and friendship? Must the Quaker then
Bow in the house of Rimmon, saying, Lord
Pardon in this thy servant? Do not some
Fail to resist encroachments, when they come
Clothed in enticing words, and wear the guise
Of charity and kindness, and are veiled,
Or sweetened to the taste, by courtesy?
But is a snare less certain, when concealed
By some enticing bait? or is a ball
Less sure and fatal, when it flies unheard,
Or, when the hand that sends it is unseen,
Or offers friendship? Did not Joab say,
'Art thou in health my brother?' and appeared
To kiss Amasa, while he thrust his sword
Into his life-blood? And when Jonas fled
From the Lord's service, and the stormy waves
Threatened the ship that bore him, was the cause
Not found within it? Was there not a calm
292
When he, whose disobedience to the Lord
Had raised the tempest, was no longer there?
Truth has a standard openly displayed,
Untorn—unsullied. Man indeed may change,
And may forsake it; but the Standard still
Remains immutable. May all who love
This Holy Banner, rally to it now!
May all whose dwellings are upon the sand,
Seek for a building on that living Rock,
Which stands forever;—for a storm has come—
A storm that tries foundations! Even now,
The flooding rains are falling, and the winds
Rapidly rising to a tempest, beat
Upon all dwellings. They alone can stand
Which have the Rock beneath them, and above
The Omnipresent and Omnipotent
Creator and Defender of His Church!
~ Anonymous Americas,#NFDB
511: Book VI: The Book of the Chieftains
Then as from common hills great Pelion rises to heaven
So from the throng uprearing a brow that no crown could ennoble,
Male and kingly of front like a lion conscious of puissance
Rose a form august, the monarch great Agamemnon.
Wroth he rose yet throwing a rein on the voice of his passion,
Governing the beast and the demon within by the god who is mighty.
Happy thy life and my fame that thou comst with the aegis of heaven
Shadowing thy hoary brows, thou herald of pride and of insult.
Well is it too for his days who sent thee that other and nobler
Heaven made my heart than his who insults and a voice of the immortals
Cries to my soul forbidding its passions. O hardness of virtue,
Thus to be seized and controlled as in fetters by Zeus and Athene.
Free is the peasant to smite in the pastures the mouth that has wronged him,
Chained in his soul is Atrides. Bound by their debt to the fathers,
Curbed by the god in them painfully move the lives of the noble,
Forced to obey the eye that watches within in their bosoms.
Ever since Zeus Cronion turned in our will towards the waters,
Scourged by the heavens in my dearest, wronged by men and their clamours,
Griefs untold I have borne in Argos and Aulis and Troas,
Yoked to this sacred toil of the Greeks for their children and country,
Bound by the gods to a task that is heavy, a load that is bitter.
Seeing the faces of foes in the mask of friends I was silent.
Hateful I hold him who sworn to a cause that is holy and common
Broods upon private wrongs or serving his lonely ambition
Studies to reap his gain from the labour and woe of his fellows.
Mire is the man who hears not the gods when they cry to his bosom.
Grief and wrath I coerced nor carried my heart to its record
All that has hurt its chords and wounded the wings of my spirit.
Nobler must kings be than natures of earth on whom Zeus lays no burden.
Other is Peleus son than the race of his Aeacid fathers,
Nor like his sire of the wise-still heart far-sighted and patient
Bearing the awful rein of the gods, but hastes to his longings,
Dire in his wrath and pursued by the band of his giant ambitions.
Measure and virtue forsake him as Ate grows in his bosom.
Yet not for tyrant wrong nor to serve as a sword for our passions
Zeus created our strength, but that earth might have help from her children.
Not of our moulding its gifts to our soul nor were formed by our labour!
When did we make them, where were they forged, in what workshop or furnace?
Found in what aeon of Time, that pride should bewilder the mortal?
Bowed to our will are the folk and our prowess dreadful and godlike?
Shadows are these of the gods which the deep heavens cast on our spirits.
Transient, we made not ourselves, but at birth from the first we were fashioned
Valiant or fearful and as was our birth by the gods and their thinkings
Formed, so already enacted and fixed by their wills are our fortunes.
What were the strength of Atrides and what were the craft of Odysseus
Save for their triumphing gods? They would fail and be helpless as infants.
Stronger a woman, wiser a child were favoured by Heaven.
Ceased not Sarpedon slain who was son of Zeus and unconquered?
Not to Achilles he fell, but Fate and the gods were his slayers.
Kings, to the arrogant shaft that was launched, the unbearable insult,
Armoured wisdoms oppose, let not Ate seize on your passions.
Be not as common souls, O you who are Greece and her fortunes,
Nor of your spirits of wrath take counsel but of Athene.
Merit the burden laid by Zeus, his demand from your natures
Suffer, O hearts of his seed, O souls who are chosen and mighty,
All forgetting but Greece and her good; resolve what is noble.
I will not speak nor advise, for tis known we are rivals and foemen.
Calmed by his words and his will he sat down mighty and kinglike;
But Menelaus arose, the Spartan, the husb and of Helen,
Atreus younger son from a lesser womb, in his brilliance
Dwarfed by the others port, yet tall was he, gracile and splendid,
As if a panther might hunt by a lions side in the forest.
Smiting his thigh with his firm-clenched hand he spoke mid the Argives:
Woe to me, shameless, born to my country a cause of affliction,
Since for my sake all wrongs must be borne and all shames be encountered;
And for my sake you have spun through the years down the grooves of disaster
Bearing the shocks of the Trojans and ravaged by Zeus and by Hector,
Slaughtered by Rhesus and Memnon, Sarpedon and Penthesilea;
Or by the Archer pierced, the hostile dreadful Apollo,
Evilly end the days of the Greeks remote from their kindred
Slain on an alien soil by Asian Xanthus and Ida.
Doomed to the pyre we have toiled for a woman ungracious who left us
Passing serenely my portals to joy in the chambers of Troya.
Here let it cease, O my brother! how much wilt thou bear for this graceless
Child of thy sire, cause still of thy griefs and never of blessing?
Easily Zeus afflicts who trouble their hearts for a woman;
But in our ships that sailed close-fraught with this dolorous Ate
Worse was the bane they bore which King Peleus begot on white Thetis.
Evil ever was sown by the embrace of the gods with a mortal!
Alien a portent is born and a breaker of men and their labours,
One who afflicts with his light or his force mortalitys weakness
Stripping for falsehoods their verities, shaking the walls they erected.
Hostile all things the scourge divine overbears or, if helpful,
Neither without him his fellows can prosper, nor will his spirit
Fit in the frame of things earthly but shatters their rhythm and order
Rending the measures just that the wise have decreed for our growing.
So have our mortal plannings broken on this fateful Achilles
And with our blood and our anguish Heaven has fostered his greatness.
It is enough; let the dire gods choose between Greece and their offspring.
Even as he bids us, aloof let our hosts twixt the ships and the Xanthus
Stand from the shock and the cry where Hellene meets with Eoan,
Troy and Phthia locked, Achilles and Penthesilea,
Nor any more than watchers care who line an arena;
Calm like the impartial gods, approve the bravest and swiftest.
Sole let him fight! The fates shall preserve him he vaunts of or gather,
Even as death shall gather us all for memorys clusters,
All in their day who were great or were little, heroes or cowards.
So shall he slay or be slain, a boon to mankind and his country.
Since if he mow down this flower of bale, this sickle by Hades
Whirled if he break,for the high gods ride on the hiss of his spear-shaft,
Ours is the gain who shall break rejoicing through obdurate portals
Praising Pallas alone and Hera daughter of Heaven.
But if he sink in this last of his fights, as they say it is fated,
Nor do I deem that the man has been born in Asia or Hellas
Who in the dreadful field can prevail against Penthesilea,
If to their tents the Myrmidons fleeing cumber the meadows
Slain by a girl in her speed and leaving the corpse of their leader,
Ours is the gain, we are rid of a shame and a hate and a danger.
True is it, Troy shall exultant live on in the shadow of Ida,
Yet shall our hearts be light because earth is void of Achilles.
And for the rest of the infinite loss, what we hoped, what we suffered,
Let it all go, let the salt floods swallow it, fate and oblivion
Bury it out in the night; let us sail oer the waves to our country
Leaving Helen in Troy since the gods are the friends of transgressors.
So Menelaus in anger and grief miscounselled the Argives.
Great Idomeneus next, the haughty king of the Cretans,
Raised his brow of pride in the lofty Argive assembly.
Tall like a pine that stands up on the slope of Thessalian mountains
Overpeering a cascades edge and is seen from the valleys,
Such he seemed to their eyes who remembered Greece and her waters,
Heard in their souls the torrents leap and the wind on the hill-tops.
Oft have I marvelled, O Greeks, to behold in this levy of heroes
Armies so many, chieftains so warlike suffer in silence
Pride of a single man when he thunders and lightens in Troas.
Doubtless the nations that follow his cry are many and valiant,
Doubtless the winds of the north have made him a runner and spearman.
Shall not then force be the King? is not strength the seal of the Godhead?
This my soul replies, Agamemnon the Atreid only
Choosing for leader and king I have come to the toil and the warfare.
Wisdom and greatness he owns and the wealth and renown of his fathers.
But for this whelp of the northlands, nursling of rocks and the sea-cliff
Who with his bleak and rough-hewn Myrmidons hastes to the carnage,
Leader of wolves to their prey, not the king of a humanised nation,
Not to such head of the cold-drifting mist and the gloom-vigilled Chaos,
Crude to our culture and light and void of our noble fulfilments
Minos shall bend his knee nor Crete, a barbarians vassal,
Stain her old glories. Oh, but he boasts of a goddess for mother
Born in the senseless seas mid the erring wastes of the Ocean,
White and swift and foam-footed, vast Oceanus daughter.
Gods we adore enough in the heavens, and if from us Hades
Claim one more of this breed, we can bear that excess of his glories,
Not upon earth these new-born deities huge-passioned, sateless
Who with their mouth as of Orcus and stride of the ruinous Ocean
Sole would be seen mid her sons and devour all lifes joy and its greatness.
Millions must empty their lives that a man may oershadow the nations,
Numberless homes must weep, but his hunger of glory is sated!
Troy shall descend to the shadow; gods and men have condemned her,
Weary, hating her fame. Her dreams, her grandeur, her beauty,
All her greatness and deeds that now end in miserable ashes,
Ceasing shall fade and be as a tale that was forged by the poets.
Only a name shall go down from her past and the woe of her ending
Naked to hatred and rapine and punished with rape and with slaughter.
Never again must marble pride high-domed on her hill-top
Look forth dominion and menace over the crested Aegean
Shadowing Achaia. Fire shall abolish the fame of her ramparts,
Earth her foundations forget. Shall she stand affronting the azure?
Dire in our path like a lioness once again must we meet her,
Leap and roar of her led by the spear of Achilles, not Hector?
Asia by Peleus guided shall stride on us after Antenor?
Though one should plan in the night of his thoughts where no eye can pursue him,
Instincts of men discover their foe and like hounds in the darkness
Bay at a danger hid. No silence of servitude trembling
Trains to bondage sons of the race of whom Aeolus father
Storm-voiced was and free, nor like other groupings of mortals
Moulded we were by Zeus, but supremely were sifted and fashioned.
Other are Danaus sons and other the lofty Achaians:
Chainless like Natures tribes in their many-voiced colonies founded
They their god-given impulse shall keep and their natures of freedom.
Only themselves shall rule them, only their equal spirits
Bowed to the voice of a law that is just, obeying their leaders,
Awed by the gods. So with order and balance and harmony noble
Life shall move golden, free in its steps and just in its measure,
Glad of a manhood complete, by excess and defect untormented.
Freedom is life to the Argive soul, to Aeolias peoples.
Dulled by a yoke our nations would perish, or live but as shadows,
Changed into phantoms of men with the name of a Greek for a byword.
Not like the East and her sons is our race, they who bow to a mortal.
Gods there may be in this flesh that suffers and dies; Achaia
Knows them not. Need if he feels of a world to endure and adore him,
Hearts let him seek that are friends with the dust, overpowered by their heavens,
Here in these Asian vastnesses, here where the heats and the perfumes
Sicken the soul and the sense and a soil of indolent plenty
Breeds like the corn in its multitudes natures accustomed to thraldom.
Here let the northern Achilles seek for his slaves and adorers,
Not in the sea-ringed isles and not in the mountains Achaian.
Ten long years of the shock and the war-cry twixt rampart and ocean
Hurting our hearts we have toiled; shall they reap not their ease in the vengeance?
Troas is sown with the lives of our friends and with ashes remembered;
Shall not Meriones slain be reckoned in blood and in treasure?
Cretan Idomeneus girt with the strength of his iron retainers
Slaying and burning will stride through the city of music and pleasure,
Babes of her blood borne high on the spears at the head of my column,
Wives of her princes dragged through her streets in its pomp to their passion,
Gold of Troy stream richly past in the gaze of Achilles.
Then let him threaten my days, then rally the might of his triumphs,
Yet shall a Cretan spear make search in his heart for his godhead.
Limbs of this god can be pierced; not alone shall I fleet down to Hades.
After him rose from the throng the Locrian, swift-footed Ajax.
Kings of the Greeks, throw a veil on your griefs, lay a curb on your anger.
Moved mans tongue in its wrath looses speech that is hard to be pardoned,
Afterwards stilled we regret, we forgive. If all were resented,
None could live on this earth that is thick with our stumblings. Always
This is the burden of man that he acts from his heart and his passions,
Stung by the goads of the gods he hews at the ties that are dearest.
Lust was the guide they sent us, wrath was a whip for his coursers,
Madness they made the hearts comrade, repentance they gave for its scourger.
This too our hearts demand that we bear with our friend when he chides us.
Insult forgive from the noble embittered soul of Achilles!
When with the scorn and the wrath of a lover our depths are tormented,
Who shall forbid the cry and who shall measure the anguish?
Sharper the pain that looses the taunt than theirs who endure it.
Rage has wept in my blood as I lived through the flight oer the pastures,
Shame coils a snake in my back when thought whispers of Penthesilea.
Bright shine his morns if he mows down this hell-bitch armed by the Furies!
But for this shaft of his pity it came from a lesser Pelides,
Not from the slayer of Hector, not from the doom of Sarpedon,
Memnons mighty oerthrower, the blood-stained splendid Achilles.
These are the Trojan snares and the fateful smile of a woman!
This thing the soul of a man shall not bear that blood of his labour
Vainly has brought him victory leaving life to the hated;
This is a wound to our race that a Greek should whisper of mercy.
Who can pardon a foe though a god should descend to persuade him?
Justice is first of the gods, but for Pity twas spawned by a mortal,
Pity that only disturbs Gods measures and false and unrighteous
Holds man back from the joy he might win and troubles his bosom.
Troy has a debt to our hearts; she shall pay it all down to the obol,
Blood of the fall and anguish of flight when the heroes are slaughtered,
Days without joy while we labour and see not the eyes of our parents,
Toil of the war-cry, nights that drag past upon alien beaches,
Helen ravished, Paris triumphant, endless the items
Crowd on a wrath in the memory, kept as in bronze the credit
Stretches out long and blood-stained and savage. Most for the terror
Graved in the hearts of our fathers that still by our youth is remembered,
Hellas waiting and crouching, dreading the spear of the Trojan,
Flattering, sending gifts and pale in her mortal anguish,
Agony long of a race at the mercy of iron invaders,
This she shall pay most, the city of pride, the insolent nation,
Pay with her temples charred and her golden mansions in ruins,
Pay with the shrieks of her ravished virgins, the groans of the aged
Burned in their burning homes for our holiday. Music and dancing
Shall be in Troy of another sort than she loved in her greatness
Merry with conquered gold and insulting the world with her flutings.
All that she boasted of, statue and picture, all shall be shattered;
Out of our shame she chiselled them, rich with our blood they were coloured.
This not the gods from Olympus crowding, this not Achilles,
This not your will, O ye Greeks, shall deny to the Locrian Ajax.
Even though Pallas divine with her aegis counselling mercy
Cumbered my path, I would push her aside to leap on my victims.
Learn shall all men on that day how a warrior deals with his foemen.
Darting flames from his eyes the barbarian sate, and there rose up
Frowning Tydeus son, the Tirynthian, strong Diomedes.
Ajax Oileus, thy words are foam on the lips of a madman.
Cretan Idomeneus, silence the vaunt that thy strength can fulfil not.
Strong art thou, fearless in battle, but not by thy spear-point, O hero,
Hector fell, nor Sarpedon, nor Troilus leading the war-cry.
These were Achilles deeds which a god might have done out of heaven.
Him we upbraid who saved, nor would any now who revile him
Still have a living tongue for ingratitude but for the hero.
Much to the man forgive who has saved his race and his country:
Him shall the termless centuries praise when we are forgotten.
Curb then your speech, crush down in your hearts the grief and the choler;
Has not Atrides curbed who is greatest of all in our nations
Wrath in the heart and the words that are winged for our bale from our bosoms?
For as a load to be borne were these passions given to mortals.
Honour Achilles, conquer Troy by his god-given valour.
Now of our discords and griefs debate not for joy of our foemen!
First over Priams corpse stand victors in Ilions ramparts;
Discord then let arise or concord solder our nations.
Rugged words and few as fit for the soul that he harboured
Great Tydides spoke and ceased; and there rose up impatient
Tall from the spears of the north the hero king Prothonor,
Prince in Cadmeian Thebes who with Leitus led on his thousands.
Loudly thou vauntest thy freedom Ionian Minos recalling,
Lord of thy southern isles who gildst with tri bute Mycenae.
We have not bowed our neck to Pelops line, at Argos
Iron heel have not crouched, nor clasped like thy time-wearied nations,
Python-befriended, gripped in the coils of an iron protection,
Bondage soothed by a name and destruction masked as a helper.
We are the young and lofty and free-souled sons of the Northland.
Nobly Peleus, the Aeacid, seer of a vaster Achaia,
Pride of his strength and his deeds renouncing for joy of that vision,
Yielded his hoary right to the sapling stock of Atrides.
Noble, we gave to that nobleness freely our grandiose approval.
Not as a foe then, O King, who angered sharpens his arrows,
Fits his wrath and hate to the bow and aims at the heart-strings
But from the Truth that is seated within me compelling my accents,
Taught by my fathers stern not to lie nor to hide what I harbour,
Truth the goddess I speak, nor constrain the voice in my bosom.
Monarch, I own thee first of the Greeks save in valour and counsel,
Brave, but less than Achilles, wise, but not as Odysseus,
First still in greatness and calm and majesty. Yet, Agamemnon,
Love of thy house and thy tribe disfigures the king in thy nature;
Thou thy brother preferrest, thy friends and thy nations unjustly,
Even as a common man whose heart is untaught by Athene,
Beastlike favours his brood forgetting the law of the noble.
Therefore Ajax grew wroth and Teucer sailing abandoned
Over the angry seas this fierce-locked toil of the nations;
Therefore Achilles has turned in his soul and gazed towards the Orient.
Yet are we fixed in our truth like hills in heaven, Atrides;
Greece and her safety and good our passions strive to remember.
Not of this stamp was thy brothers speech; such words Lacedaemon
Hearing may praise in her kings; we speak not in Thebes what is shameful.
Shamefuller thoughts have never escaped from lips that were high-born.
We will not send forth earths greatest to die in a friendless battle,
Nor will forsake the daughter of Zeus and white glory of Hellas,
Helen the golden-haired Tyndarid, left for the joy of our foemen,
Chained to Paris delight, earths goddess the slave of the Phrygian,
Though Menelaus the Spartan abandon his wife to the Trojans
And from the field where he lavished the unvalued blood of his people
Flee to a hearth dishonoured. Not the Atreids sullied grandeurs,
Greece to defend we have toiled through the summers and lingering autumns
Blind with our blood; for our country we bleed repelling her foemen.
Dear is that loss to our veins and still that expense we would lavish
Claiming its price from the heavens, though thou sail with thy brother and cohorts.
Weakling, flee! take thy southern ships, take thy Spartan levies.
Still will the Greeks fight on in the Troad helped by thy absence.
For though the beaches vast grow empty, the tents can be numbered
Standing friendless and few on the huge and hostile champaign,
Always a few will be left whom the threatenings of Fate cannot conquer,
Always souls are born whose courage waits not on fortune;
Hellas heart will be firm confronting the threat of the victor,
Sthenelus war and Tydides, Odysseus and Locrian Ajax,
Thebes unconquered sons and the hero chiefs of the northland.
Stern and persistent as Time or the seas and as deaf to affliction
We will clash on in the fight unsatisfied, fain of the war-cry,
Helped by the gods and our cause through the dawns and the blood-haunted evenings,
Rising in armour with morn and outstaying the red of the sunset,
Till in her ashes Troy forgets that she lusted for empire
Or in our own the honour and valour of Greece are extinguished.
So Prothonor spoke nor pleased with his words Agamemnon;
But to the northern kings they were summer rain on the visage.
Last Laertes son, the Ithacan, war-wise Odysseus,
Rose up wide-acclaimed; like an oak was he stunted in stature,
Broad-shouldered, firm-necked, lone and sufficient, as on some island
Regnant one peak whose genial streams flow down to the valley,
Dusk on its slopes are the olives, the storms butt in vain at its shoulders,
Such he stood and pressed the earth with his feet like one vanquished,
Striving, but held to his will. So Atlas might seem were he mortal,
Atlas whose vastness free from impatience suffers the heavens,
Suffering spares the earth, the thought-haunted motionless Titan,
Bearer of worlds. In those jarring tribes no man was his hater;
For as the Master of all guides humanity, so this Odysseus
Dealt with men and helped and guided them, careful and selfless,
Crafty, tender and wise,like the Master who bends oer His creatures,
Suffers their sins and their errors and guides them screening the guidance;
Each through his nature He leads and the world by the lure of His wisdom.
Princes of Argolis, chiefs of the Locrians, spears of the northland,
Warriors vowed to a sacred hate and a vengeance thats holy,
Sateless still is that hate, that vengeance cries for its victims,
Still is the altar unladen, the priest yet waits with the death-knife.
Who while the rites are unfinished, the god unsatisfied, impious
Turns in his heart to the feuds of his house and his strife with his equals?
None will approve the evil that fell from the younger Atrides;
But it was anger and sorrow that spoke, it was not Menelaus.
Who would return from Troy and arrive with his war-wasted legions
Back to his home in populous city or orcharded island;
There from his ships disembarked look round upon eyes that grow joyless
Seeking a father or husb and slain, a brother heart-treasured,
Mothers in tears for their children, and when he is asked, O our chieftain,
What dost thou bring back in place of our dead to fill hearts that are empty?
Who then will say, I bring back my shame and the shame of my nation;
Troy yet stands confronting her skies and Helen in Troya?
Not for such foil will I go back to Ithaca or to Laertes,
Rather far would I sail in my ships past southern Cythera,
Turning away in silence from waters where on some headland
Gazing south oer the waves my father waits for my coming,
Leaving Sicilys shores and on through the pillars of Gades.
Far I would sail whence sound of me never should come to Achaia
Out into tossing worlds and weltering reaches of tempest
Dwarfing the swell of the wide-wayed Aegean,Oceans unbounded
Either by cliff or by sandy margin, only the heavens
Ever receding before my keel as it ploughs on for ever
Frail and alone in a world of waves. Even there would I venture
Seeking some island unknown, not return with shame to my fathers.
Well might they wonder how souls like theirs begot us for their offspring.
Fighters war-afflicted, champions banded by heaven,
Wounds and defeat you have borne; bear too their errors who lead you.
Mortals are kings and have hearts; our leaders too have their passions.
Then if they err, yet still obey lest anarchy fostered,
Discord and deaf rebellion that speed like a poison through kingdoms,
Break all this army in pieces while Ate mocking at mortals
Trails to a shameful end this lofty essay of the nations.
Who among men has not thoughts that he holds for the wisest, though foolish?
Who, though feeble and nought, esteems not his strength oer his fellows?
Therefore the wisest and strongest choose out a king and a leader,
Not as a perfect arbiter armed with impossible virtues
Far oer our heads and our ken like a god high-judging his creatures,
But as a man among men who is valiant, wise and far-seeing,
One of ourselves and the knot of our wills and the sword of our action.
Him they advise and obey and cover his errors with silence.
Not Agamemnon the Atreid, Greeks, we obey in this mortal;
Greece we obey; for she walks in his gait and commands by his gestures.
Evil he works then who loosens this living knot of Achaia;
Falling apart from his nation who, wed to a solitary virtue,
Deeming he does but right, renounces the yoke of his fellows,
Errs more than hearts of the mire that in blindness and weakness go stumbling.
Man when he spurns his kind, when he equals himself with the deathless,
Even in his virtues sins and, erring, calls up Ate:
For among men we were born, not as wild-beasts sole in a fastness.
Oft with a name are misled the passionate hearts of the noble;
Chasing highly some image of good they trample its substance.
Evil is worked, not justice, when into the mould of our thinkings
God we would force and enchain to the throb of our hearts the immortals,
Justice and Virtue, her sister,for where is justice mid creatures
Perfectly? Even the gods are betrayed by our clay to a semblance.
Evil not good he sows who lifted too high for his fellows,
Dreams by his light or his force to compel this deity earth-born,
Evil though his wisdom exceeded the gathered light of the millions,
Evil though his single fate were vaster than Troy and Achaia.
Less is our gain from gods upon earth than from men in our image;
Just is the slow and common march, not a lonely swiftness
Far from our human reach that is vowed to impossible strivings.
Better the stumbling leader of men than inimitable paces.
If he be Peleus son and his name the Phthian Achilles,
Worse is the bane: lo, the Ilian battlefield strewn with his errors!
Yet, O ye Greeks, if the heart returns that was loved, though it wandered,
Though with some pride it return and reproaching the friends that it fled from,
Be not less fond than heart-satisfied parents who yearn oer that coming,
Smile at its pride and accept the wanderer. Happier music
Never has beat on my grief-vexed ears than the steps of Achilles
Turning back to this Greece and the cry of his strength in its rising.
Zeus is awake in this man who his dreadful world-slaying puissance
Gave in an hour of portentous birth to the single Achilles.
Taken today are Ilions towers, a dead man is Priam.
Cross not the heros will in his hour, Agamemnon Atrides,
Cross not the man whom the gods have chosen to work out their purpose
Then when he rises; his hour is his, though thine be all morrows.
First in the chambers of Paris delight let us stable our horses,
Afterwards bale that is best shall be done persuading Achilles;
Doubt not the gods decisions, awful, immutable, ruthless.
Flame shall lick Troys towers and the limbs of her old men and infants.
O not today nor now remember the faults of the hero!
Follow him rather bravely and blindly as children their leader,
Guide your fate through the war-surge loud in the wake of his exploits.
Rise, O ye kings of the Greeks! leave debate for the voices of battle.
Peal forth the war-shout, pour forth the spear-sleet, surge towards Troya.
Ilion falls today; we shall turn in our ships to our children.
So Odysseus spoke and the Achaians heard him applauding;
Ever the pack by the voice of the mighty is seized and attracted!
Then from his seat Agamemnon arising his staff to the herald
Gave and around him arose the Kings of the west and its leaders,
Loud their assembly broke with a stern and martial rumour.
***
~ Sri Aurobindo, 6 - The Book of the Chieftains
,#NFDB
512:The thought of Eglamor's least like a thought,
And yet a false one, was, "Man shrinks to nought
"If matched with symbols of immensity;
"Must quail, forsooth, before a quiet sky
"Or sea, too little for their quietude:"
And, truly, somewhat in Sordello's mood
Confirmed its speciousness, while eve slow sank
Down the near terrace to the farther bank,
And only one spot left from out the night
Glimmered upon the river opposite
A breadth of watery heaven like a bay,
A sky-like space of water, ray for ray,
And star for star, one richness where they mixed
As this and that wing of an angel, fixed,
Tumultuary splendours folded in
To die. Nor turned he till Ferrara's din
(Say, the monotonous speech from a man's lip
Who lets some first and eager purpose slip
In a new fancy's birththe speech keeps on
Though elsewhere its informing soul be gone)
Aroused him, surely offered succour. Fate
Paused with this eve; ere she precipitate
Herself,best put off new strange thoughts awhile,
That voice, those large hands, that portentous smile,
What help to pierce the future as the past
Lay in the plaining city?
And at last
The main discovery and prime concern,
All that just now imported him to learn,
Truth's self, like yonder slow moon to complete
Heaven, rose again, and, naked at his feet,
Lighted his old life's every shift and change,
Effort with counter-effort; nor the range
Of each looked wrong except wherein it checked,
Some otherwhich of these could he suspect,
Prying into them by the sudden blaze?
The real way seemed made up of all the ways
Mood after mood of the one mind in him;
Tokens of the existence, bright or dim,
Of a transcendent all-embracing sense
Demanding only outward influence,
A soul, in Palma's phrase, above his soul,
Power to uplift his power,such moon's control
Over such sea-depths,and their mass had swept
Onward from the beginning and still kept
Its course: but years and years the sky above
Held none, and so, untasked of any love,
His sensitiveness idled, now amort,
Alive now, and, to sullenness or sport
Given wholly up, disposed itself anew
At every passing instigation, grew
And dwindled at caprice, in foam-showers spilt,
Wedge-like insisting, quivered now a gilt
Shield in the sunshine, now a blinding race
Of whitest ripples o'er the reeffound place
For much display; not gathered up and, hurled
Right from its heart, encompassing the world.
So had Sordello been, by consequence,
Without a function: others made pretence
To strength not half his own, yet had some core
Within, submitted to some moon, before
Them still, superior still whate'er their force,
Were able therefore to fulfil a course,
Nor missed life's crown, authentic attribute.
To each who lives must be a certain fruit
Of having lived in his degree,a stage,
Earlier or later in men's pilgrimage,
To stop at; and to this the spirits tend
Who, still discovering beauty without end,
Amass the scintillations, make one star
Something unlike them, self-sustained, afar,
And meanwhile nurse the dream of being blest
By winning it to notice and invest
Their souls with alien glory, some one day
Whene'er the nucleus, gathering shape alway,
Round to the perfect circlesoon or late,
According as themselves are formed to wait;
Whether mere human beauty will suffice
The yellow hair and the luxurious eyes,
Or human intellect seem best, or each
Combine in some ideal form past reach
On earth, or else some shade of these, some aim,
Some love, hate even, take their place, the same,
So to be servedall this they do not lose,
Waiting for death to live, nor idly choose
What must be Hella progress thus pursued
Through all existence, still above the food
That 's offered them, still fain to reach beyond
The widened range, in virtue of their bond
Of sovereignty. Not that a Palma's Love,
A Salinguerra's Hate, would equal prove
To swaying all Sordello: but why doubt
Some love meet for such strength, some moon without
Would match his sea?or fear, Good manifest,
Only the Best breaks faith?Ah but the Best
Somehow eludes us ever, still might be
And is not! Crave we gems? No penury
Of their material round us! Pliant earth
And plastic flamewhat balks the mage his birth
Jacinth in balls or lodestone by the block?
Flinders enrich the strand, veins swell the rock;
Nought more! Seek creatures? Life 's i' the tempest, thought
Clothes the keen hill-top, mid-day woods are fraught
With fervours: human forms are well enough!
But we had hoped, encouraged by the stuff
Profuse at nature's pleasure, men beyond
These actual men!and thus are over-fond
In arguing, from Goodthe Best, from force
Dividedforce combined, an ocean's course
From this our sea whose mere intestine pants
Might seem at times sufficient to our wants.
External power! If none be adequate,
And he stand forth ordained (a prouder fate)
Himself a law to his own sphere? "Remove
"All incompleteness!" for that law, that love?
Nay, if all other laws be feints,truth veiled
Helpfully to weak vision that had failed
To grasp aught but its special want,for lure,
Embodied? Stronger vision could endure
The unbodied want: no partthe whole of truth!
The People were himself; nor, by the ruth
At their condition, was he less impelled
To alter the discrepancy beheld,
Than if, from the sound whole, a sickly part
Subtracted were transformed, decked out with art,
Then palmed on him as alien woethe Guelf
To succour, proud that he forsook himself.
All is himself; all service, therefore, rates
Alike, nor serving one part, immolates
The rest: but all in time! "That lance of yours
"Makes havoc soon with Malek and his Moors,
"That buckler 's lined with many a giant's beard
"Ere long, our champion, be the lance upreared,
"The buckler wielded handsomely as now!
"But view your escort, bear in mind your vow,
"Count the pale tracts of sand to pass ere that,
"And, if you hope we struggle through the flat,
"Put lance and buckler by! Next half-month lacks
"Mere sturdy exercise of mace and axe
"To cleave this dismal brake of prickly-pear
"Which bristling holds Cydippe by the hair,
"Lames barefoot Agathon: this felled, we 'll try
"The picturesque achievements by and by
"Next life!"
Ay, rally, mock, O People, urge
Your claims!for thus he ventured, to the verge,
Push a vain mummery which perchance distrust
Of his fast-slipping resolution thrust
Likewise: accordingly the Crowd(as yet
He had unconsciously contrived forget
I' the whole, to dwell o' the points . . . one might assuage
The signal horrors easier than engage
With a dim vulgar vast unobvious grief
Not to be fancied off, nor gained relief
In brilliant fits, cured by a happy quirk,
But by dim vulgar vast unobvious work
To correspond . . .) this Crowd then, forth they stood.
"And now content thy stronger vision, brood
"On thy bare want; uncovered, turf by turf,
"Study the corpse-face thro' the taint-worms' scurf!"
Down sank the People's Then; uprose their Now.
These sad ones render service to! And how
Piteously little must that service prove
Had surely proved in any case! for, move
Each other obstacle away, let youth
Become aware it had surprised a truth
'T were service to impartcan truth be seized,
Settled forthwith, and, of the captive eased,
Its captor find fresh prey, since this alit
So happily, no gesture luring it,
The earnest of a flock to follow? Vain,
Most vain! a life to spend ere this he chain
To the poor crowd's complacence: ere the crowd
Pronounce it captured, he descries a cloud
Its kin of twice the plume; which he, in turn,
If he shall live as many lives, may learn
How to secure: not else. Then Mantua called
Back to his mind how certain bards were thralled
Buds blasted, but of breath more like perfume
Than Naddo's staring nosegay's carrion bloom;
Some insane rose that burnt heart out in sweets,
A spendthrift in the spring, no summer greets;
Some Dularete, drunk with truths and wine,
Grown bestial, dreaming how become divine.
Yet to surmount this obstacle, commence
With the commencement, merits crowning! Hence
Must truth be casual truth, elicited
In sparks so mean, at intervals dispread
So rarely, that 't is like at no one time
Of the world's story has not truth, the prime
Of truth, the very truth which, loosed, had hurled
The world's course right, been really in the world
Content the while with some mean spark by dint
Of some chance-blow, the solitary hint
Of buried fire, which, rip earth's breast, would stream
Sky-ward!
Sordello's miserable gleam
Was looked for at the moment: he would dash
This badge. and all it brought, to earth,abash
Taurello thus, perhaps persuade him wrest
The Kaiser from his purpose,would attest
His own belief, in any case. Before
He dashes it however, think once more!
For, were that little, truly service? "Ay,
"I' the end, no doubt; but meantime? Plain you spy
"Its ultimate effect, but many flaws
"Of vision blur each intervening cause.
"Were the day's fraction clear as the life's sum
"Of service, Now as filled as teems To-come
"With evidence of goodnor too minute
"A share to vie with evil! No dispute,
"'T were fitliest maintain the Guelfs in rule:
"That makes your life's work: but you have to school
"Your day's work on these natures circumstanced
"Thus variously, which yet, as each advanced
"Or might impede the Guelf rule, must be moved
"Now, for the Then's sake,hating what you loved,
"Loving old hatreds! Nor if one man bore
"Brand upon temples while his fellow wore
"The aureole, would it task you to decide:
"But, portioned duly out, the future vied
"Never with the unparcelled present! Smite
"Or spare so much on warrant all so slight?
"The present's complete sympathies to break,
"Aversions bear with, for a future's sake
"So feeble? Tito ruined through one speck,
"The Legate saved by his sole lightish fleck?
"This were work, true, but work performed at cost
"Of other work; aught gained here, elsewhere lost.
"For a new segment spoil an orb half-done?
"Rise with the People one step, and sinkone?
"Were it but one step, less than the whole face
"Of things, your novel duty bids erase!
"Harms to abolish! What, the prophet saith,
"The minstrel singeth vainly then? Old faith,
"Old courage, only born because of harms,
"Were not, from highest to the lowest, charms?
"Flame may persist; but is not glare as staunch?
"Where the salt marshes stagnate, crystals branch;
"Blood dries to crimson; Evil 's beautified
"In every shape. Thrust Beauty then aside
"And banish Evil! Wherefore? After all,
"Is Evil a result less natural
"Than Good? For overlook the seasons' strife
"With tree and flower,the hideous animal life,
"(Of which who seeks shall find a grinning taunt
"For his solution, and endure the vaunt
"Of nature's angel, as a child that knows
"Himself befooled, unable to propose
"Aught better than the fooling)and but care
"For men, for the mere People then and there,
"In these, could you but see that Good and Ill
"Claimed you alike! Whence rose their claim but still
"From Ill, as fruit of Ill? What else could knit
"You theirs but Sorrow? Any free from it
"Were also free from you! Whose happiness
"Could be distinguished in this morning's press
"Of miseries?the fool's who passed a gibe
"'On thee,' jeered he, `so wedded to thy tribe,
"`Thou carriest green and yellow tokens in
"'Thy very face that thou art Ghibellin!'
"Much hold on you that fool obtained! Nay mount
"Yet higherand upon men's own account
"Must Evil stay: for, what is joy?to heave
"Up one obstruction more, and common leave
"What was peculiar, by such act destroy
"Itself; a partial death is every joy;
"The sensible escape, enfranchisement
"Of a sphere's essence: once the vexedcontent,
"The crampedat large, the growing circleround,
"All 's to begin againsome novel bound
"To break, some new enlargement to entreat;
"The sphere though larger is not more complete.
"Now for Mankind's experience: who alone
"Might style the unobstructed world his own?
"Whom palled Goito with its perfect things?
"Sordello's self: whereas for Mankind springs
"Salvation by each hindrance interposed.
"They climb; life's view is not at once disclosed
"To creatures caught up, on the summit left,
"Heaven plain above them, yet of wings bereft:
"But lower laid, as at the mountain's foot.
"So, range on range, the girdling forests shoot
"'Twixt your plain prospect and the throngs who scale
"Height after height, and pierce mists, veil by veil,
"Heartened with each discovery; in their soul,
"The Whole they seek by Partsbut, found that Whole,
"Could they revert, enjoy past gains? The space
"Of time you judge so meagre to embrace
"The Parts were more than plenty, once attained
"The Whole, to quite exhaust it: nought were gained
"But leave to looknot leave to do: Beneath
"Soon sates the lookerlook Above, and Death
"Tempts ere a tithe of Life be tasted. Live
"First, and die soon enough, Sordello! Give
"Body and spirit the first right they claim,
"And pasture soul on a voluptuous shame
"That you, a pageant-city's denizen,
"Are neither vilely lodged midst Lombard men
"Can force joy out of sorrow, seem to truck
"Bright attributes away for sordid muck,
"Yet manage from that very muck educe
"Gold; then subject nor scruple, to your cruce
"The world's discardings! Though real ingots pay
"Your pains, the clods that yielded them are clay
"To all beside,would clay remain, though quenched
"Your purging-fire; who 's robbed then? Had you wrenched
"An ampler treasure forth!As 't is, they crave
"A share that ruins you and will not save
"Them. Why should sympathy command you quit
"The course that makes your joy, nor will remit
"Their woe? Would all arrive at joy? Reverse
"The order (time instructs you) nor coerce
"Each unit till, some predetermined mode,
"The total be emancipate; men's road
"Is one, men's times of travel many; thwart
"No enterprising soul's precocious start
"Before the general march! If slow or fast
"All straggle up to the same point at last,
"Why grudge your having gained, a month ago,
"The brakes at balm-shed, asphodels in blow,
"While they were landlocked? Speed their Then, but how
"This badge would suffer you improve your Now!"
His time of action for, against, or with
Our world (I labour to extract the pith
Of this his problem) grew, that even-tide,
Gigantic with its power of joy, beside
The world's eternity of impotence
To profit though at his whole joy's expense.
"Make nothing of my day because so brief?
"Rather make more: instead of joy, use grief
"Before its novelty have time subside!
"Wait not for the late savour, leave untried
"Virtue, the creaming honey-wine, quick squeeze
"Vice like a biting spirit from the lees
"Of life! Together let wrath, hatred, lust,
"All tyrannies in every shape, be thrust
"Upon this Now, which time may reason out
"As mischiefs, far from benefits, no doubt;
"But long ere then Sordello will have slipt
"Away; you teach him at Goito's crypt,
"There 's a blank issue to that fiery thrill.
"Stirring, the few cope with the many, still:
"So much of sand as, quiet, makes a mass
"Unable to produce three tufts of grass,
"Shall, troubled by the whirlwind, render void
"The whole calm glebe's endeavour: be employed!
"And e'en though somewhat smart the Crowd for this,
"Contribute each his pang to make your bliss,
"'T is but one pangone blood-drop to the bowl
"Which brimful tempts the sluggish asp uncowl
"At last, stains ruddily the dull red cape,
"And, kindling orbs grey as the unripe grape
"Before, avails forthwith to disentrance
"The portent, soon to lead a mystic dance
"Among you! For, who sits alone in Rome?
"Have those great hands indeed hewn out a home,
"And set me there to live? Oh life, life-breath,
"Life-blood,ere sleep, come travail, life ere death!
"This life stream on my soul, direct, oblique,
"But always streaming! Hindrances? They pique:
"Helps? such . . . but why repeat, my soul o'ertops
"Each height, then every depth profoundlier drops?
"Enough that I can live, and would live! Wait
"For some transcendent life reserved by Fate
"To follow this? Oh, never! Fate, I trust
"The same, my soul to; for, as who flings dust,
"Perchance (so facile was the deed) she chequed
"The void with these materials to affect
"My soul diversely: these consigned anew
"To nought by death, what marvel if she threw
"A second and superber spectacle
"Before me? What may serve for sun, what still
"Wander a moon above me? What else wind
"About me like the pleasures left behind,
"And how shall some new flesh that is not flesh
"Cling to me? What 's new laughter? Soothes the fresh
"Sleep like sleep? Fate 's exhaustless for my sake
"In brave resource: but whether bids she slake
"My thirst at this first rivulet, or count
"No draught worth lip save from some rocky fount
"Above i' the clouds, while here she 's provident
"Of pure loquacious pearl, the soft tree-tent
"Guards, with its face of reate and sedge, nor fail
"The silver globules and gold-sparkling grail
"At bottom? Oh, 't were too absurd to slight
"For the hereafter the to-day's delight!
"Quench thirst at this, then seek next well-spring: wear
"Home-lilies ere strange lotus in my hair!
"Here is the Crowd, whom I with freest heart
"Offer to serve, contented for my part
"To give life up in service,only grant
"That I do serve; if otherwise, why want
"Aught further of me? If men cannot choose
"But set aside life, why should I refuse
"The gift? I take itI, for one, engage
"Never to falter through my pilgrimage
"Nor end it howling that the stock or stone
"Were enviable, truly: I, for one,
"Will praise the world, you style mere anteroom
"To palacebe it so! shall I assume
"My foot the courtly gait, my tongue the trope,
"My mouth the smirk, before the doors fly ope
"One moment? What? with guarders row on row,
"Gay swarms of varletry that come and go,
"Pages to dice with, waiting-girls unlace
"The plackets of, pert claimants help displace,
"Heart-heavy suitors get a rank for,laugh
"At yon sleek parasite, break his own staff
"'Cross Beetle-brows the Usher's shoulder,why
"Admitted to the presence by and by,
"Should thought of having lost these make me grieve
"Among new joys I reach, for joys I leave?
"Cool citrine-crystals, fierce pyropus-stone,
"Are floor-work there! But do I let alone
"That black-eyed peasant in the vestibule
"Once and for ever?Floor-work? No such fool!
"Rather, were heaven to forestall earth, I 'd say
"I, is it, must be blest? Then, my own way
"Bless me! Giver firmer arm and fleeter foot,
"I 'll thank you: but to no mad wings transmute
"These limbs of mineour greensward was so soft!
"Nor camp I on the thunder-cloud aloft:
"We feel the bliss distinctlier, having thus
"Engines subservient, not mixed up with us.
"Better move palpably through heaven: nor, freed
"Of flesh, forsooth, from space to space proceed
"'Mid flying synods of worlds! No: in heaven's marge
"Show Titan still, recumbent o'er his targe
"Solid with starsthe Centaur at his game,
"Made tremulously out in hoary flame!
"Life! Yet the very cup whose extreme dull
"Dregs, even, I would quaff, was dashed, at full,
"Aside so oft; the death I fly, revealed
"So oft a better life this life concealed,
"And which sage, champion, martyr, through each path
"Have hunted fearlesslythe horrid bath,
"The crippling-irons and the fiery chair.
"'T was well for them; let me become aware
"As they, and I relinquish life, too! Let
"What masters life disclose itself! Forget
"Vain ordinances, I have one appeal
"I feel, am what I feel, know what I feel;
"So much is truth to me. What Is, then? Since
"One object, viewed diversely, may evince
"Beauty and uglinessthis way attract,
"That way repel,why gloze upon the fact?
"Why must a single of the sides be right?
"What bids choose this and leave the opposite?
"Where 's abstract Right for me?in youth endued
"With Right still present, still to be pursued,
"Thro' all the interchange of circles, rife
"Each with its proper law and mode of life,
"Each to be dwelt at ease in: where, to sway
"Absolute with the Kaiser, or obey
"Implicit with his serf of fluttering heart,
"Or, like a sudden thought of God's, to start
"Up, Brutus in the presence, then go shout
"That some should pick the unstrung jewels out
"Each, well!"
And, as in moments when the past
Gave partially enfranchisement, he cast
Himself quite through mere secondary states
Of his soul's essence, little loves and hates,
Into the mid deep yearnings overlaid
By these; as who should pierce hill, plain, grove, glade,
And on into the very nucleus probe
That first determined there exist a globe.
As that were easiest, half the globe dissolved,
So seemed Sordello's closing-truth evolved
By his flesh-half's break-up; the sudden swell
Of his expanding soul showed Ill and Well,
Sorrow and Joy, Beauty and Ugliness,
Virtue and Vice, the Larger and the Less,
All qualities, in fine, recorded here,
Might be but modes of Time and this one sphere,
Urgent on these, but not of force to bind
Eternity, as Timeas MatterMind,
If Mind, Eternity, should choose assert
Their attributes within a Life: thus girt
With circumstance, next change beholds them cinct
Quite otherwisewith Good and Ill distinct,
Joys, sorrows, tending to a like result
Contrived to render easy, difficult,
This or the other course of . . . what new bond
In place of flesh may stop their flight beyond
Its new sphere, as that course does harm or good
To its arrangements. Once this understood,
As suddenly he felt himself alone,
Quite out of Time and this world: all was known.
What made the secret of his past despair?
Most imminent when he seemed most aware
Of his own self-sufficiency: made mad
By craving to expand the power he had,
And not new power to be expanded?just
This made it; Soul on Matter being thrust,
Joy comes when so much Soul is wreaked in Time
On Matter: let the Soul's attempt sublime
Matter beyond the scheme and so prevent
By more or less that deed's accomplishment,
And Sorrow follows: Sorrow how avoid?
Let the employer match the thing employed,
Fit to the finite his infinity,
And thus proceed for ever, in degree
Changed but in kind the same, still limited
To the appointed circumstance and dead
To all beyond. A sphere is but a sphere;
Small, Great, are merely terms we bandy here;
Since to the spirit's absoluteness all
Are like. Now, of the present sphere we call
Life, are conditions; take but this among
Many; the body was to be so long
Youthful, no longer: but, since no control
Tied to that body's purposes his soul,
She chose to understand the body's trade
More than the body's selfhad fain conveyed
Her boundless to the body's bounded lot.
Hence, the soul permanent, the body not,
Scarcely its minute for enjoying here,
The soul must needs instruct her weak compeer,
Run o'er its capabilities and wring
A joy thence, she held worth experiencing:
Which, far from half discovered even,lo,
The minute gone, the body's power let go
Apportioned to that joy's acquirement! Broke
Morning o'er earth, he yearned for all it woke
From the volcano's vapour-flag, winds hoist
Black o'er the spread of sea,down to the moist
Dale's silken barley-spikes sullied with rain,
Swayed earthwards, heavily to rise again
The Small, a sphere as perfect as the Great
To the soul's absoluteness. Meditate
Too long on such a morning's cluster-chord
And the whole music it was framed afford,
The chord's might half discovered, what should pluck
One string, his finger, was found palsy-struck.
And then no marvel if the spirit, shown
A saddest sightthe body lost alone
Through her officious proffered help, deprived
Of this and that enjoyment Fate contrived,
Virtue, Good, Beauty, each allowed slip hence,
Vain-gloriously were fain, for recompense,
To stem the ruin even yet, protract
The body's term, supply the power it lacked
From her infinity, compel it learn
These qualities were only Time's concern,
And body may, with spirit helping, barred
Advance the same, vanquishedobtain reward,
Reap joy where sorrow was intended grow,
Of Wrong make Right, and turn Ill Good below.
And the result is, the poor body soon
Sinks under what was meant a wondrous boon,
Leaving its bright accomplice all aghast.
So much was plain then, proper in the past;
To be complete for, satisfy the whole
Series of spheresEternity, his soul
Needs must exceed, prove incomplete for, each
Single sphereTime. But does our knowledge reach
No farther? Is the cloud of hindrance broke
But by the failing of the fleshly yoke,
Its loves and hates, as now when death lets soar
Sordello, self-sufficient as before,
Though during the mere space that shall elapse
'Twixt his enthralment in new bonds perhaps?
Must life be ever just escaped, which should
Have been enjoyed?nay, might have been and would,
Each purpose ordered rightthe soul 's no whit
Beyond the body's purpose under it.
Like yonder breadth of watery heaven, a bay,
And that sky-space of water, ray for ray
And star for star, one richness where they mixed
As this and that wing of an angel, fixed,
Tumultuary splendours folded in
To diewould soul, proportioned thus, begin
Exciting discontent, or surelier quell
The body if, aspiring, it rebel?
But how so order life? Still brutalize
The soul, the sad world's way, with muffled eyes
To all that was before, all that shall be
After this sphereall and each quality
Save some sole and immutable Great, Good
And Beauteous whither fate has loosed its hood
To follow? Never may some soul see All
The Great Before and After, and the Small
Now, yet be saved by this the simplest lore,
And take the single course prescribed before,
As the king-bird with ages on his plumes
Travels to die in his ancestral glooms?
But where descry the Love that shall select
That course? Here is a soul whom, to affect,
Nature has plied with all her means, from trees
And flowers e'en to the Multitude!and these,
Decides he save or no? One word to end!
Ah my Sordello, I this once befriend
And speak for you. Of a Power above you still
Which, utterly incomprehensible,
Is out of rivalry, which thus you can
Love, tho' unloving all conceived by man
What need! And ofnone the minutest duct
To that out-nature, nought that would instruct
And so let rivalry begin to live
But of a Power its representative
Who, being for authority the same,
Communication different, should claim
A course, the first chose but this last revealed
This Human clear, as that Divine concealed
What utter need!
What has Sordello found?
Or can his spirit go the mighty round,
End where poor Eglamor begun? So, says
Old fable, the two eagles went two ways
About the world: where, in the midst, they met,
Though on a shifting waste of sand, men set
Jove's temple. Quick, what has Sordello found?
For they approachapproachthat foot's rebound
Palma? No, Salinguerra though in mail;
They mount, have reached the threshold, dash the veil
Asideand you divine who sat there dead,
Under his foot the badge: still, Palma said,
A triumph lingering in the wide eyes,
Wider than some spent swimmer's if he spies
Help from above in his extreme despair,
And, head far back on shoulder thrust, turns there
With short quick passionate cry: as Palma pressed
In one great kiss, her lips upon his breast,
It beat.
By this, the hermit-bee has stopped
His day's toil at Goito: the new-cropped
Dead vine-leaf answers, now 't is eve, he bit,
Twirled so, and filed all day: the mansion 's fit,
God counselled for. As easy guess the word
That passed betwixt them, and become the third
To the soft small unfrighted bee, as tax
Him with one faultso, no remembrance racks
Of the stone maidens and the font of stone
He, creeping through the crevice, leaves alone.
Alas, my friend, alas Sordello, whom
Anon they laid within that old font-tomb,
And, yet again, alas!
And now is 't worth
Our while bring back to mind, much less set forth
How Salinguerra extricates himself
Without Sordello? Ghibellin and Guelf
May fight their fiercest out? If Richard sulked
In durance or the Marquis paid his mulct,
Who cares, Sordello gone? The upshot, sure,
Was peace; our chief made some frank overture
That prospered; compliment fell thick and fast
On its disposer, and Taurello passed
With foe and friend for an outstripping soul,
Nine days at least. Then,fairly reached the goal,
He, by one effort, blotted the great hope
Out of his mind, nor further tried to cope
With Este, that mad evening's style, but sent
Away the Legate and the League, content
No blame at least the brothers had incurred,
Dispatched a message to the Monk, he heard
Patiently first to last, scarce shivered at,
Then curled his limbs up on his wolfskin mat
And ne'er spoke more,informed the Ferrarese
He but retained their rule so long as these
Lingered in pupilage,and last, no mode
Apparent else of keeping safe the road
From Germany direct to Lombardy
For Friedrich,none, that is, to guarantee
The faith and promptitude of who should next
Obtain Sofia's dowry,sore perplexed
(Sofia being youngest of the tribe
Of daughters, Ecelin was wont to bribe
The envious magnates withnor, since he sent
Henry of Egna this fair child, had Trent
Once failed the Kaiser's purposes"we lost
"Egna last year, and who takes Egna's post
"Opens the Lombard gate if Friedrich knock?")
Himself espoused the Lady of the Rock
In pure necessity, and, so destroyed
His slender last of chances, quite made void
Old prophecy, and spite of all the schemes
Overt and covert, youth's deeds, age's dreams,
Was sucked into Romano. And so hushed
He up this evening's work that, when 't was brushed
Somehow against by a blind chronicle
Which, chronicling whatever woe befell
Ferrara, noted this the obscure woe
Of "Salinguerra's sole son Giacomo
"Deceased, fatuous and doting, ere his sire,"
The townsfolk rubbed their eyes, could but admire
Which of Sofia's five was meant.
The chaps
Of earth's dead hope were tardy to collapse,
Obliterated not the beautiful
Distinctive features at a crash: but dull
And duller these, next year, as Guelfs withdrew
Each to his stronghold. Then (securely too
Ecelin at Campese slept; close by,
Who likes may see him in Solagna lie,
With cushioned head and gloved hand to denote
The cavalier he was)then his heart smote
Young Ecelin at last; long since adult.
And, save Vicenza's business, what result
In blood and blaze? (So hard to intercept
Sordello till his plain withdrawal!) Stepped
Then its new lord on Lombardy. I' the nick
Of time when Ecelin and Alberic
Closed with Taurello, come precisely news
That in Verona half the souls refuse
Allegiance to the Marquis and the Count
Have cast them from a throne they bid him mount,
Their Podest, thro' his ancestral worth.
Ecelin flew there, and the town henceforth
Was wholly hisTaurello sinking back
From temporary station to a track
That suited. News received of this acquist,
Friedrich did come to Lombardy: who missed
Taurello then? Another year: they took
Vicenza, left the Marquis scarce a nook
For refuge, and, when hundreds two or three
Of Guelfs conspired to call themselves "The Free,"
Opposing Alberic,vile Bassanese,
(Without Sordello!)Ecelin at ease
Slaughtered them so observably, that oft
A little Salinguerra looked with soft
Blue eyes up, asked his sire the proper age
To get appointed his proud uncle's page.
More years passed, and that sire had dwindled down
To a mere showy turbulent soldier, grown
Better through age, his parts still in repute,
Subtlehow else?but hardly so astute
As his contemporaneous friends professed;
Undoubtedly a brawler: for the rest,
Known by each neighbour, and allowed for, let
Keep his incorrigible ways, nor fret
Men who would miss their boyhood's bugbear: "trap
"The ostrich, suffer our bald osprey flap
"A battered pinion!"was the word. In fine,
One flap too much and Venice's marine
Was meddled with; no overlooking that!
She captured him in his Ferrara, fat
And florid at a banquet, more by fraud
Than force, to speak the truth; there 's slender laud
Ascribed you for assisting eighty years
To pull his death on such a man; fate shears
The life-cord prompt enough whose last fine threads
You fritter: so, presiding his board-head,
The old smile, your assurance all went well
With Friedrich (as if he were like to tell!)
In rushed (a plan contrived before) our friends,
Made some pretence at fighting, some amends
For the shame done his eighty years(apart
The principle, none found it in his heart
To be much angry with Taurello)gained
Their galleys with the prize, and what remained
But carry him to Venice for a show?
Set him, as 't were, down gentlyfree to go
His gait, inspect our square, pretend observe
The swallows soaring their eternal curve
'Twixt Theodore and Mark, if citizens
Gathered importunately, fives and tens,
To point their children the Magnifico,
All but a monarch once in firm-land, go
His gait among them now"it took, indeed,
"Fully this Ecelin to supersede
"That man," remarked the seniors. Singular!
Sordello's inability to bar
Rivals the stage, that evening, mainly brought
About by his strange disbelief that aught
Was ever to be done,this thrust the Twain
Under Taurello's tutelage,whom, brain
And heart and hand, he forthwith in one rod
Indissolubly bound to baffle God
Who loves the worldand thus allowed the thin
Grey wizened dwarfish devil Ecelin,
And massy-muscled big-boned Alberic
(Mere man, alas!) to put his problem quick
To demonstrationprove wherever's will
To do, there's plenty to be done, or ill
Or good. Anointed, then, to rend and rip
Kings of the gag and flesh-hook, screw and whip,
They plagued the world: a touch of Hildebrand
(So far from obsolete!) made Lombards band
Together, cross their coats as for Christ's cause,
And saving Milan win the world's applause.
Ecelin perished: and I think grass grew
Never so pleasant as in Valley R
By San Zenon where Alberic in turn
Saw his exasperated captors burn
Seven children and their mother; then, regaled
So far, tied on to a wild horse, was trailed
To death through raunce and bramble-bush. I take
God's part and testify that 'mid the brake
Wild o'er his castle on the pleasant knoll,
You hear its one tower left, a belfry, toll
The earthquake spared it last year, laying flat
The modern church beneath,no harm in that!
Chirrups the contumacious grasshopper,
Rustles the lizard and the cushats chirre
Above the ravage: there, at deep of day
A week since, heard I the old Canon say
He saw with his own eyes a barrow burst
And Alberic's huge skeleton unhearsed
Only five years ago. He added, "June 's
"The month for carding off our first cocoons
"The silkworms fabricate"a double news,
Nor he nor I could tell the worthier. Choose!
And Naddo gone, all's gone; not Eglamor!
Believe, I knew the face I waited for,
A guest my spirit of the golden courts!
Oh strange to see how, despite ill-reports,
Disuse, some wear of years, that face retained
Its joyous look of love! Suns waxed and waned,
And still my spirit held an upward flight,
Spiral on spiral, gyres of life and light
More and more gorgeousever that face there
The last admitted! crossed, too, with some care
As perfect triumph were not sure for all,
But, on a few, enduring damp must fall,
A transient struggle, haply a painful sense
Of the inferior nature's clingingwhence
Slight starting tears easily wiped away,
Fine jealousies soon stifled in the play
Of irrepressible admirationnot
Aspiring, all considered, to their lot
Who ever, just as they prepare ascend
Spiral on spiral, wish thee well, impend
Thy frank delight at their exclusive track,
That upturned fervid face and hair put back!
Is there no more to say? He of the rhymes
Many a tale, of this retreat betimes,
Was born: Sordello die at once for men?
The Chroniclers of Mantua tired their pen
Telling how Sordello Prince Visconti saved
Mantua, and elsewhere notably behaved
Who thus, by fortune ordering events,
Passed with posterity, to all intents,
For just the god he never could become.
As Knight, Bard, Gallant, men were never dumb
In praise of him: while what he should have been,
Could be, and was notthe one step too mean
For him to take,we suffer at this day
Because of: Ecelin had pushed away
Its chance ere Dante could arrive and take
That step Sordello spurned, for the world's sake:
He did muchbut Sordello's chance was gone.
Thus, had Sordello dared that step alone,
Apollo had been compassed: 't was a fit
He wished should go to him, not he to it
As one content to merely be supposed
Singing or fighting elsewhere, while he dozed
Really at homeone who was chiefly glad
To have achieved the few real deeds he had,
Because that way assured they were not worth
Doing, so spared from doing them henceforth
A tree that covets fruitage and yet tastes
Never itself, itself. Had he embraced
Their cause then, men had plucked Hesperian fruit
And, praising that, just thrown him in to boot
All he was anxious to appear, but scarce
Solicitous to be. A sorry farce
Such life is, after all! Cannot I say
He lived for some one better thing? this way.
Lo, on a heathy brown and nameless hill
By sparkling Asolo, in mist and chill,
Morning just up, higher and higher runs
A child barefoot and rosy. See! the sun's
On the square castle's inner-court's low wall
Like the chine of some extinct animal
Half turned to earth and flowers; and through the haze
(Save where some slender patches of grey maize
Are to be overleaped) that boy has crossed
The whole hill-side of dew and powder-frost
Matting the balm and mountain camomile.
Up and up goes he, singing all the while
Some unintelligible words to beat
The lark, God's poet, swooning at his feet,
So worsted is he at "the few fine locks
"Stained like pale honey oozed from topmost rocks
"Sun-blanched the livelong summer,"all that's left
Of the Goito lay! And thus bereft,
Sleep and forget, Sordello! In effect
He sleeps, the feverish poetI suspect
Not utterly companionless; but, friends,
Wake up! The ghost's gone, and the story ends
I'd fain hope, sweetly; seeing, peri or ghoul,
That spirits are conjectured fair or foul,
Evil or good, judicious authors think,
According as they vanish in a stink
Or in a perfume. Friends, be frank! ye snuff
Civet, I warrant. Really? Like enough!
Merely the savour's rareness; any nose
May ravage with impunity a rose:
Rifle a musk-pod and 't will ache like yours!
I'd tell you that same pungency ensures
An after-gust, but that were overbold.
Who would has heard Sordello's story told.
~ Robert Browning, Sordello - Book the Sixth
,#NFDB
513:Leszko The Bastard
``Why do I bid the rising gale
To waft me from your shore?
Why hail I, as the vultures hail,
The scent of far-off gore?
Why wear I with defiant pride
The Paynim's badge and gear,
Though I am vowed to Christ that died,
And fain would staunch the gaping side
That felt the sceptic spear?
And why doth one in whom there runs
The blood of Sclavic sires and sons,
In those but find a foe,
That onward march with sword and flame,
To vindicate the Sclavic name,
From the fringe of Arctic snows,
To the cradle of the rose,
Where the Sweet Waters flow?
Strange! But 'twere stranger yet if I,
When Turk and Tartar splinters fly,
Lagged far behind the van.
While the wind dallies with my sail,
Listen! and you shall hear my tale;
Then marvel, if you can!
``Nothing but snow! A white waste world,
Far as eye reached, or voice could call!
Motion within itself slept furled;
The earth was dead, and Heaven its pall!
Now nothing lived except the wind,
That, moaning round with restless mind,
Seemed like uncoffined ghost to flit
O'er vacant tracts, that it might find
Some kindred thing to speak with it.
Nothing to break the white expanse!
No far, no near, no high, no low!
Nothing to stop the wandering glance!
One smooth monotony of snow!
I lifted the latch, and I shivered in;
My mother stood by the larch-log blaze,
298
My mother, stately, and tall, and thin,
With the shapely head and the soft white skin,
And the sweetly-sorrowing gaze.
She was younger than you, aye, you who stand
In matron prime by your household fire,
A happy wife in a happy land,
And with all your heart's desire.
But though bred, like you, from the proud and brave,
Her hair was blanched and her voice was grave.
If you knew what it is to be born a slave,
And to feel a despot's ire!
``She turned her round from the hearth like one
That hath waited long, and said,
`Come hither, and sit by me, my son!
For somehow to-night doth remembrance run
Back to the days that are dead.
And you are tall and stalwart now,
And coming manhood o'er your brow
Its shadow 'gins to shed.
Sit by me close!' and as I sate
Close, close as I could sit,
She took my hand and placed it flat
On hers, and fondled it.
Then with the same soft palm she brushed
My wind-tossed locks apart,
And, kissing my bared temples, hushed
The flow of love that else had gushed,
Love-loosened, from my heart.
```Listen! you often have questioned why
Here 'neath this pale Siberian sky,
You scarcely live, I slowly die.
That we dwell on, but exiles here,
In regions barren, sunless, drear,
And have no more the power to fly
To brighter lands and bluer sky,
Than some poor bird whom man's caprice
Hath tethered by a clanking chain,
And leaves upon its perch in pain
To pine for, ne'er to find release,This do you know, and still have known
299
Since first I taught your mouth to frame
The syllables of Poland's name,
Even before my own.
But how could I to childhood's ears,
Or boyhood's, tell the tale of tears
That links me with the bygone years?Tale steeped in rapture, drenched with woe,
A tale of wrong, and loss, and love,
That opens in the heavens above,
And ends in worse than hell below?A tale I only could impart
To mind mature and full-grown heart;
A tale to fill your larger life
With hissing waters of distress
And overflowing bitterness,
And set you with yourself at strife?
But you must hear it now. The down
Of manhood fringes lip and cheek;
Your temples take a richer brown,
And on your forehead buds the crown
Of kingly thought that yet will speak.
Listen! and let no faintest word
Of all I utter fall unheard
Upon your ear or heart!
'Twill wring your youth, but nerve it too:And what have I now left to do,
But unveil tyranny to view,
And wing the avenging dart?
```So like to you! The same blue eye,
Same lavish locks, same forehead high,
But of a manlier majesty!
His limbs, like yours, were straight and strong,
Yet supple as the bough in bud;
For tyrants cannot tame the blood,
Or noble lineage lose, through wrong
Its heritage of hardihood.
And maybe since his years were more,
And partly that you needs must bear
In every filial vein and pore
With his pure strain the base alloy
Of that in you which is my share,
300
Though you are tall and comely, boy!
Yet he was taller, comelier.
In days that now but live in song,
When Rurik's hinds felt Poland's heel,
And Poland's horsemen, cased in steel,
To Volo's plain were wont to throng,
A hundred thousand manes in strength,
And vowed, if Heaven let fall the sky,
To uphold it on their lance's length
As 'twere a silken canopy;
His sires were there in gallant trim,
Haught of mien and hard of limbVisors up and foreheads gashed,
Swords that poised, and swooped, and flashed,
Like the wings of the flaming Cherubim!
And when Imperial vultures tore
With banded beaks Sarmatia's breast,
And wallowed in Sarmatia's gore,
His fathers by their fathers swore
Ne'er to recede nor rest,
Till they had pushed the watchful points
Of vengeance in between the joints
Of armour dear to tyrants pricked
Of conscience never hushed nor tricked,
And made them feel what they inflict.
Vow sternly kept, but kept in vain!
For ninety hoping, hopeless years,
Poland hath known no couch save pain,
No mate except the dull cold chain,
Hath felt the lash, and fed on jeers,
While Heaven, it seems, no longer hears
The wail of prayers, the drip of tears,
Or the voices of the slain.
Thrice have her sons, despite their gyves,
Essayed to sell their worthless lives
At least against the price
Of ruin on their gaolers brought;
But each brave stroke hath come to nought,
And blood, and wounds, and death, have brought,
Only fresh bootless sacrifice.
No blow was struck they did not share,
No banner raised, but straight they flew
301
For one more tussle with despair;
And ever as they fought, they fell,
Waxing still fewer and more few,
Till only one remained to tell
How they had passed away, and dare
With front erect and unquelled stare
Those earthly ministers of hell.
One only of that kindred bandLike some last column gazing lone
Across the bare and brackish sand,
In a depopulated land,
Telling of times and temples flown!
```He loved me. Love in every clime,
Through all vicissitudes of time,
Is life's climacteric and prime.
Matched against it, all boons that bless,
All joys we chase, all good we prize,
All that of tender and sublime
Expands the heart and fills the eyes,
Tastes pitiful and savourless.
It glorifies the common air,
It clothes with light the mountains bare,
And shows the heavens all shining there.
It lifts our feet from off the ground,
It lets us walk along the skies;
It makes the daily silence sound
With transcendental harmonies.
It rules the seasons. Linnets sing
As loud in winter as in spring,
When hearts are leal, and love is king.
Bathed in its light, the distance glows
With all the colours of the rose.
Its vivid gaze blends far and near
In one delicious atmosphere,
Projects the future from the past,
And hugs the faith, without a fear,
Since love is all, that all will last.
The peevish voice of doubt grows dumb;
The demons of dejection flee;
And even sordid cares become
But a divine anxiety.
302
Hope sails no more in far-off skies,
But makes its nest upon the ground;
And happiness, coy wing that flies
Too oft when mortal yearning woos,
At love's sweet summons circling round,
Sits on the nearest bough, and coos.
```Yes! such is love in every land,
If blest or curst, enslaved or free.
But how can they whose chainless hand
May stretch towards all they dream or see,
Whose lungs exult, whose lives expand,
In air of bracing liberty,
Feel love's delirium like to those
Who, of all other bliss bereft,
And cooped from each hale wind that blows,
Fondle, amid a world of foes,
The solitary friend that's left?
Through whatso regions freemen roam,
They find a hearth, they make a home.
Their unfenced energies embrace
All realms of thought, all fields of space,
At each fresh step fresh prospects find,
Larger than any left behind,
And mount with still rewarded stress
From happiness to happiness.
E'en love itself for such can bring
To life's tuned lyre but one more string,
Or but with fingers subtly straying
Among the chords, and softly playing,
Make more harmonious everything.
But when to him whose hopes are bound
Within a dismal prison round,
Whose thoughts, suspected, must not soar
Beyond his straitened dungeon floor,
Who may not speak, nor groan, nor sigh,
Nor lend sharp agony a vent,
Lest those should hear him who are nigh,
And catch, perchance, in passing by,
Contagion from his discontent;
Who dwells an exile in his home,
And cannot rest and may not roam;
303
Whom even hope doth not delude;
Who vainly lives, in vain would die,
And, hemmed in close, alike would fly,
Society and solitude;Oh! when to such as he love brings
Message of heaven upon its wings,
It fills his heart, it floods his brain,
Riots in every pulse and vein,
And turns to paradise his pain.
Body, and soul, and sense conspire
To feed the rising, rushing fire.
The passions which are wont to share
Love's empire o'er distracted man,
Denied their outlet, in him fan
The exclusive fury of desire.
As one who faints of thirst, he takes
Swiftly what should be slowly quaffed,
With ravenous lips his fever slakes,
Then dies, delirious, of the draught!
```He loved me. Do you ask if I
His love returned? Go, ask the sky
If it in vain pours sun and shower
On herb and leaf, on tree and flower.
Go, ask of echo if it wakes
When voice in lonely places calls;
Ask of the silence if it takes
The sound of plashing waterfalls:
Ask the parched plains if they refuse
The solace of descending dews;
Ask the unrippled lake that lies
Under faint fleecy clouds that flit,
If it reflects with tender eyes
The heavenly forms that gaze on it;
But ask not me if I returned
The love with which his being burned.
His passion such, in any heart
It straight had worked its counterpart,
Woke its own echo, roused a tone
In perfect concert with its own,
And made, the instant that it shone,
Mirror of what it gazed upon.
304
```We loved, as few have loved before,
'Chance none; and lo! the hour drew nigh
To ratify the vows we swore
One night beneath the sky,
Before the solemn altar-rails
O'er which He hangs, pierced through with nails,
Who for our sins did die.
Oh! why is woman doomed to bear
The love, or lust, she cannot share;
And hear from alien lips the sighs
She fain herself would waken ne'er,
Save within kindred hearts and eyes?
Never by word, nor glance, nor e'en
That barren courtesy we give
Unto well nigh all things that live,
Did his detested rival glean
That I another's homage should
Not greet, as evil is by good.
But, had my heart been free as air,
Fickle as wind, as quick to take
Impression as some limpid lake
That every wanton breath can stir,
How had it ruffled been by one
Who wore the livery of the brood
By whom, with hands in blood imbrued,
Thrice had my country been undone?
But I, nor free, nor false, nor light,
Bound both to Poland, and to him
Who yearned for Poland's wrongs to fight,
Had rather torn been limb from limb,
Than share with such love's last delight!
I answered softly, not in scorn;
For in what guise soe'er it come,
Because of gentle longings born,
Love should leave indignation dumb.
But he was, like his shifty race,
Disloyal, cunning, vengeful, base,
And when he heard the lips of fate,
Love in him straightway turned to hate,
Even before my face!
He menaced me with vengeance dire.
305
He knew my lover, brother, sire,
All rebels to the core.
And in the rush of lustful ire,
By his schismatic saints he swore,
That ruin, exile, death, should fall
With speedy stroke upon them all,
Unless I fed his foul desire.
I knew it was no idle boast;
He had the power to fetter, slay,
Abetted by a servile host,
Perjured, suborned by bribes to say
Whatever falsehood pleased him most.
Yet then I bridled not my scorn,
But poured upon his dastard head
All that by woman can be said,
When she confronts, before her eyes,
Creature created to despise,
And, since of manlier weapons shorn,
Can only wish him dead.
``Beware!'' he croaked, with passion hoarse,
``Within your patriot arms shall lie,
Repelled or welcomed, none but I;
And what you now to love deny,
You yet shall yield to fear or force.''
With scorn yet fiercer than at first
I flashed, and bade him work his worst.
``Before to-morrow's sun hath set,''
He answered, ``I shall pay the debt
Of vengeance, never baffled yet.
Think not to foil me or to fly!
I ever do the thing I would.''
Then laughing loud, he went; and I
Hated the ground where late he stood.
```The Night lay encamped in the summer sky,
And the burning stars kept watch;
All were asleep upon earth save I,
Who had waited the hour and lifted the latch,
And crept out noiselessly.
The air was as silent as love or death,
Except for the beat of my quickened breath,
And once the lonely belated wail
306
Of an answered nightingale.
I dared not quicken my steps, for fear
The silence should listening be, and hear.
Slowly, stealthily, foot by foot.
Girding my garments tightly round,
Lest they should touch and tell the ground,
I threaded the laurel-walk and passed
On to the latchet-gate, and put
My hand on the creaking key, aghast
Lest the first stage of flight should prove the last.
Through! and out in the meadows beyond,
With the cooling grass-dews round my feet,
Which would tell the tale of my journey fond,
But too late to hinder its purpose sweet;
Over the narrow and swaying planks
That span the neck of the marish pool
Where the tall spear-lilies close their ranks,
And the water-hens nestle safe and cool.
Then into the gloomy, darksome wood
Where the trunks seemed ghosts, and the big boughs stood
As though they would block my way.
Woman's love is stronger than woman's fright,
And though dogged by dread, yet I faced that night
What I ne'er had faced by day.
O the blessëd break, and the blank without,
From each grinning bole and each staring leaf!
I clutched my temples, and gave a shout;
It was mad, but it brought relief.
And then with a saner fear I stopped
To know if my foolish cry was heard.
But, like to a stream where a stone is dropped,
The silence was only a moment stirred,
And stillness closed over the hazard word.
```I was there! in the garden where first I lent
My ear to the trembling music of love,
And my soul succumbed to its blandishment.
I was there! I could smell the syringa's scent
And the lilac plumes that loomed dark above,
But, like to the heart that keeps alway
True to its friends, when friends betray,
Was lending the night that hid from view
307
Its delicate tufts and tender hue,
Odours sweeter than e'en by day.
The laburnum tassels brushed my cheek,
And the tangled clematis clutched my hair;
But I hurried along; though my limbs were weak,
I was strengthened by despair.
A moment more, and I should be
Hard by the window where he slept.
How should I wake him? how should flee,
If another o'erheard my voice? I crept
Softly, silently, over the sward.
The walls were dark, and the windows barred,
All saving-Yes, 'twas he! 'twas he!
Leaning out of his casement, lowly
Singing a love-song, sweetly, slowly,
That he first had sung to me.
He saw me not. He was gazing free
Across the dark, mysterious air,
At the shining stars, at the solemn sky,
At the unattainable far and fair,
The infinite something around, above,
With which, when alone, we identify
The finite thing we love.
I stood, and listened, and drank each note
Of love that came from the yearning throat,
As it rose, as it fell, as it floated and died;
And then with that courage that oft will spring,
When we have not time to think,
And impulse whispers the blessëd thing
From which resolve would shrink,
I with the song replied.
```One instant, and the echoed song,
The night, the dark, the heavens bare,
And all that was of far and fair,
And all that was of sweet and strong,
Seemed gathered into one embrace,
And showered their magic on my face.
His arms were round me, and his breath
As close to mine as life to death.
He murmured things I could not hear,
For I was deaf with bliss and fear.
308
Dumb, too; in vain I strove to speak;
I could but lean on breast and cheek,
And prove my passion wildly weak.
He drew me in. I still was dumb,
Panting for words that would not come,
But only tears instead, and sobs,
And broken syllables, and throbs,
With which hearts beat, whom rapture robs
Of all save love's delirium.
``Why hast thou come?'' I heard him say.
``There is no hour of night or day,
The coming of thy worshipped feet
Would not make richer or more sweet.
O come! come! come! Yes, come alway!
Nay, never come, love! rather, stay!
I must or miss you, or not meet;
Absence is long, and presence fleet.
And I am dead, when thou away!
But why to-night, and here?'' I saw
Love's brightness overcast by awe;
And terror in his face o'ercame
The terror in my weakened frame;
Till listening to his voice, I caught
Contagion from his steadier thought,
And found at length the words I sought.
With rapid lips I told him all,
What had befallen-might befallThe hateful lust, the lustful hate,
The threats of one who, well he knew,
If false in love, in wrath was true,
And our impending fate.
``'Twas this alone I came to tell,
And, Leszko! now 'tis told, farewell!''
I murmured with a faltering tongue.
Round me his arms he tightly flung,
And ``Never!'' cried. ``Thy faith shall foil
The base assassins of our soil.
By the harmonious orbs that shine,
To-night, within that dome divine,
What thou hast promised me, must be mine!
Before to-morrow's sun can sink,
May deeds be done I would not name,
309
And vengeance wreaked I dare not think.
If thus you went, 'twere vain you came!
To-night is ours, and, seized, will be
Ours, ours, through all eternity.
The dawn shall find us kneeling where
Passion is purified by prayer;
And hands of patriot priest shall bless
And bind our premature caress.
If we are parted then, we part,
One, one in body, breast, and heart.
Hate, lust, and tyranny, in vain
Will strive to snap the cherished chain
That we around ourselves have bound.
Vanda! my love! my wife! my more!
If more be in love's language found,
Let them not baulk the troth we swore!
Wed me with bonds not fiends can sever,
And be thou mine-if once-for ever!''
The winds of the morn began to stir,
And the stars began to pale;
We could feel the chill of the moving air,
And the lifting of the veil
That covers the face of the shrinking night,
Its dreams, its dangers, its delight.
We started up. We listened, heard
The pipe of an awaking bird;
Another-then another stillLouder and longer, and more shrill,
Till every copse began to fill
With music piercing bitter, fell,
The discord of our forced farewell.
We clung one moment, panted, kissed,
Then bravely rending us, he cried``Back through the curling morning mist,
Vanda! my love! my life! my bride!
A few brief hours, and side by side
Before Heaven's altar we shall stand,
As now in heart, then one in hand,
Then-be the future blest or curstLet Poland's tyrants wreak their worst!
One-one more kiss!''
310
```We leaned, to give
The richest of all boons that live,
But paused, half given!. . .We each had heard
A sound that was no waking bird,
Nor stealthy footfall of the night,
Scudding the unseen tracks of flight.
The noise of human voices broke
Upon our ears; the words they spoke
Came nearer and more near.
We clung in silence; 'twas too late
To more than bide the feet of fate,
And face them without fear.
Loudest among them I could trace
The voice I hated most on earth;
Another moment, and his face,
Lit with vindictiveness and mirth,
Was gazing on our checked embrace.
His myrmidons were at his heel:
I did not shrink, I did not reel,
But closer clung, to make him feel
I loathed him and his alien race.
I know no more. Unarmed we stood.
I heard the clank of ordered steel,
Then suddenly a blinding hood
Over my head was flung, and I,
Powerless to struggle, see, or cry,
Felt myself wrenched from arms that fain
Had fenced my freedom, but in vain,
And, doubtful did he live or die,
Borne through the chilly morning air,
Bound, stifled, cooped with dumb despair!'
``She paused, and strove for breath, as though
The mere remembrance of that hour,
Though fled and faded long ago,
Retained the never-dying power
To choke and stifle her again,
And leave her dumb and dark, as then.
But mute no less I sate; and she
The horror in my stare could see,
The speechless, open-mouthed suspense,
That kept me gazing there, to know
311
If I had heard the worst from woe,
Or if I must prepare my sense
For outrage deeper, more intense,
And from extremity of wrong
Become invulnerably strong.
`O no!' she cried, for swift she guessed
The hell of anguish in my breast;
`O no! not that! My boy! thou art
The child of love and not of hate,
Memento of my only mate!
The birth of heart convulsed on heart
With rapture pure and passionate!
Though never more upon my breast
His breast did beat, his head did rest;
Though I no more beheld his eye
Beaming above me like the sky
When all is bright and all is high,
And by which gazed on, one is blest;
Though ne'er again his touch, his breath,
Was blent with mine, to make me feel
That something betwixt life and death,
When the converging senses reel,
And, through devotedness divine,
Joy knows not what it suffereth;No other hand has soiled the shrine;
And, Leszko lost! though lost, yet mine,
My senses, as my soul, kept thine!'
``She saw the shadow quit my brow;
But, as it crept away, the light
Seemed to desert her temples now.
The hand she had imprisoned tight
In hers, while travelling wildly back
To passion's bourne o'er sorrow's track,
She loosed, and half let go. `Hast heard,
Hast drunk, hast understood, each word,'
Slowly she asked, `my lips have said?
Ours was no sanctioned marriage-bed.
No priestly blessing, altar's rite,
Confirmed the nuptials of that night.
Leszko! thou art-'
312
``'Twas not her tongue
That paused upon the bitter word,
But that before the name I heard
I shrink not from, my arms I flung
Around her sainted neck and showered
The love with which my soul was stirred.
I kissed her knees, her hands devoured,
I hushed her mouth, I sealed her eyes,
With kisses blent with broken cries,
Such as from baffled lips arise
When bursting hearts are overpowered
With sense of sublime sacrifice.
`Mother!' I cried, `I'd sooner be
The child of love, and him, and thee,
Than bear or boast the tightest ties
Altars can knit or priests devise!
If love, faith, country cannot bind
Two souls through love already blent,
Where among mortals shall we find
Solemnity or Sacrament?
And were aught wanting to complete
In face of God's just judgment-seat,
Thy snapped-off love and life,
The tyrant's outrage, years of wrong,
Have weaved thee wedlock doubly strong,
And made thee more than wife!'
``She smoothed my hair, caressed my brow;
Consoling tears coursed down her cheek,
Furrowed by sorrow's barren plough:
She stroked my hand, she strove to speak:
`Yes, Leszko! Holier bond was ne'er
Sanctioned by heaven or sealed by prayer.
Let others deem that formal vows
Breathed between kneeling spouse and spouse,
Can sanctify a link where each
Is but the slave of ordered speech;
Where vanity, ambition, greed,
Are the base instincts that precede
The purest of the passions, sent
Life's desolate low steps to lead
Up to the star-thronged firmament;
313
Let others fancy, if they will,
That pomp, and compliment, and smile,
Are sacramental bonds, though guile
And calculating coldness fill
The hollows of the heart the while;
Let those, too, scorn me who have knelt
In fancied faithfulness, and sworn
The eternal troth they thought they felt,
But, soon as they were left to mourn
One to whose flesh their flesh they vowed
Not more in marriage-sheet than shroud,
After a few short trappings worn
To silence the censorious crowd,
Have let their facile feelings melt
Unto some second fancy, nursed
In the same lap where burned the first!
Let them!-Nor pomp nor pandars gave
Me unto him! 'Twas love alone
Anointed us; and not the grave,
Not life, not death, shall e'er deprave
The body that remains his own.
Not mine a fault for which to crave
By Heaven or mortal to be shriven.
If I a suppliant need to be
To any, 'tis, my boy, to thee!
And I by thee am all forgiven!
```Yet-yet-that night of shining joy
Its shadow flings athwart thy life;
I am not, I can ne'er be wife,
And thou art no one's son, our boy!
His name I gave thee, and despite
Their jugglery of wrong and right,
It shall thou bear, whate'er betide.
But who can give thee aught beside?
Bastard thou art! and thou canst claim,
It boots not what thy blood, thy fame,
Thy father's features, manly age,
Only a bastard's heritage.
But, Leszko! who would care to boast
All that the rightful covet most;
Who, who would wish to clutch and hold
Honour, or rank, or lands, or gold,
314
When lands, and gold, and rank, but be
A brighter badge of slavery?
They who have nothing may excuse
Submission to the tyrant's beck;
Too bare and beggared to refuse
Unsavoury morsel from the hand
That plants the heel upon the neck
Of their assassinated land.
But they who yet have aught to lose,
Base must they be if they can use
What still is left to them, to deck
The mourning of their country's wreck.
Be sure thy sire doth not retain
What would but aggravate his pain.
Of me, of love, when dispossessed,
How would he care to keep the rest?
Robbed of my arms, his arms would find
But emptiness in all behind,
Vacuous air and moaning wind.
Who tore me from him, must have torn
With it long since the worldly dregs
Easy resigned by him who begs
That death at least to him be kind,
And bans the day that he was born!
```Nay, ask not if he lives. I know
Nothing, since that cold dawn of woe.
Once more I had to hear, and bear,
The vengeful menace, lustful prayer,
Of one who sued, but would not spare.
He threatened he would blazen wide
That which he dared to call my shame.
Guess how I answered! I defied,
Exulted, and with patriot pride
Told him that I myself to fame
Would trumpet forth the deed that I
Had done to foil the treachery
Already hatching, and by whom!
He cursed me. That was his reply.
But mine, alas! had sealed my doom.
```'Twas over, quick. I saw no more
315
Familiar face, or roof, or floor,
Or anything I knew before.
My eyes were bandaged, limbs were bound,
As through rough distance on we wound,
Aware but of the unseen ground
We traversed ever, day and night.
At length they gave me back my sight;
And lo! there stretched before, around,
The desert steppe, inhuman, bare,
That answered me with stare for stare.
I gazed around me for some face,
Some answering look, some kindred guise,
Some woe that I might recognize
Even in this desert place.
But none of all I saw, I knew;
And never one among them threw
A pitying glance on me.
So desolate it seemed, I should
Have thankful been if there had stood
Before me even he
Who thuswise had my ruin wrought.
I vow to you, his face I sought,
Among the convoy, early, late.
No face, no fiend, my exiled fate
Could now or better make or worse:
And it to me relief had brought
Could I have seen him, but to hate,
And greeted, but to curse!
```A mute and melancholy band,
For days and weeks we journeyed on,
Across a bare and level land,
On which the fierce sun ever shone,
But whence all life and growth were gone,
Utterly, as from salt-steeped strand.
Dawn after dawn, the steppe stretched round:
It seemed to have no halt, no end,
Centre, circumference, nor bound,
No sight, no shade, no scent, no sound;
But ever we appeared to wend
Into eternal exile, doomed
To make the endless track we trod,
316
Now over sand, now scanty sod,
Where nought save blight and canker bloomed.
Though on we gasped, no goal was gained;
Further we went, further remained,
As when thought struggles after God:
Save that, instead, we seemed to go
Towards infinity of woe.
Many we were, but each alone.
We durst not with each other speak,
And but exchanged a tear or groan.
The strong might not assist the weak,
And to be child or woman gave
No privilege or power, save
To suffer more and be more brave.
So wretched were we, we could bless
A lighter load of wretchedness;
And when at last the cruel sun
Began to pity us, and leave
In sleep our pain a short reprieve,
We almost felt our griefs were done.
We knew not they had scarce begun.
Into another land we passed,
Drearier and deader than the last,
That knows no future and no past,
But only one fixed present!-land
Where nothing waxeth more or less,
Nothing is born and nothing dies,
And where, 'neath never-changing skies,
E'en frozen time itself doth stand
Immutable and motionless!
A land of snow and snow-fed wind,
Which freeze the blood, congeal the mind,
And harden man against mankind:
Region of death that is not dead,
But ever on its icy bed
Lies dying, and must ever lie,
Forbid to live, forbid to die!
```And, as its doom, such too seemed mine,
The doom of deathlessness in death.
In vain I used to pray and pine
The greedy cold would suck my breath,
317
And leave my empty husk to bleach
On the untrodden waste of white,
And draw the prowling jackal's screech,
Or give the wolf one foul delight.
```One night, as, prostrate in despair
At each unanswered tear and prayer,
I blasphemed God, and wildly sware
That if at least He would not give
Me death, I would no longer live,
But would myself the torture end,
That had nor change, nor hope, nor friend,
Sudden I started, gave a cry;
I seemed as changed to flesh from stone:
Oh! joy! I was no more alone.
And then for worlds I would not die!
'Twas thou! 'twas thou! my babe! my boy!
In joylessness my more than joy!
My more than heaven 'mid more than hell!
Weeping, upon my knees I fell,
And prayed forgiveness for my sin.
What now to me or cold or heat,
My shivering head, my burning feet,
Hunger or ache? I held within
The memory of that midnight sweet.
I had no thought for things without:
Sensation, suffering, struggle, doubt,
Each sense wherewith we feel, hear, see,
Was concentrated inwardly.
My aim was how to feed the root
That in the silence 'gan to shoot,
And pulsed with promise of the fruit.
Sometimes, in fresh access of woe,
Hope veered, and longed that thou and I
Lay underneath the snug, warm snow,
Together, and with none to know;
But swung back ever, true and high,
From desperation's gusty strife,Pointing from love and set towards life!
```You lived!'. . .`O mother!' here I cried,
`Tell me no more! I cannot bear
318
The tale of love, and grief, and pride.
Is't not enough that now we share
Pride, love, and exile, side by side?
And, let what will of wrong betide,
No wrong my youth, at least, shall tear,
From your soft hand and silvery hair!'
```What, Leszko! Leszko's son!' she said,
Her voice was grave, her tears were fled:
`Think you I told this tale of woe,
To stir your love for me, I know,
Will hold you living, haunt you dead?
Not quit my side, luxurious boy!
Share anguish that is almost joy,
To shrink from pain without alloy!
By all my hopes of husband fled,
My interrupted marriage-bed,
I charge you, bid you, not to cling,
To me, to love, to anything!
Not leave me! What is this I hear?
The mawkish kiss, the vapid tear,
Not flashing eye and springing spear!'
She pushed me off. `It cannot be
His patriot seed and mine I see.
Thou art some changeling! Go, then, go!
And hunt the lynx across the snow,
And when the blue-eyed scyllas blow,
Gather thereof a dainty bunch,
To woo some daughter of the foe,
While jackals and hyenas crunch
Thy country's flesh and bones, and bloom
No flowers, of all Spring used to know,
Save such as mourn o'er Poland's tomb!
For Poland, I from him was torn,
For Poland, he from me! But thouThou, thou forsooth, must cling on now,
Like infant that, from threatened hurt
Flies whimpering, to thy mother's skirt,
Dead unto duty as to scorn!
Bastard, indeed, thou doubly wert,
And both are shamed that thou wast born!'
``I knelt me down; towards the ground
319
I bowed my head in lowly guise.
I did not dare to raise my eyes,
But when at last my voice I found,
`Mother!' I cried, `I am not base,
Nor bastard, and his blood is mine;
But gazing on thy holy face,
I all forgot a woe, a wrong,
Sadder, more sacred, e'en than thine.
But now thy strength hath made me strong,
And in my features thou shalt trace,
And in my soul, that I belong
Unto a noble name and race.'
I stood up straight. There was no sign
Of melting in my voice or gaze.
`When shall I go?' I said, `The ways
Are not more ready stretched than I
To start at once, to run, to fly,
Whither thy sharp reproaches point.
Mother, farewell! In every joint
I feel the blood of Poland stir.
She is my mother! I for her
Can lonely live, will lonely die.'
```Kneel then once more!' she said. I knelt,
But this time with unbending brow.
Her face fawned towards me, and I felt
Her lips upon me, tender now.
She took the cross from off her breast,
Passed its cord softly o'er my head:
`I have no sword to give,' she said,
`But you will find one 'mong the dead
That now lie thick-though baffled, blestAmong the forests where, once more,
Poland renews the hopeless strife,
And liberates with lavish gore,
Awhile, the fever of its life.
Listen! There shortly start from hence
Two fresh battalions of the foe,
For Poland bound. They doubtless go
To aid their kindred's violence.
You must march with them o'er the snow.
Nay, start not! must their colours wear,
320
Aye, boy! must false allegiance swear
To their detested Pontiff-Czar!
Such perjuries, I tell thee, are
Not heard at Heaven's just judgment-bar.
And if thy lips abhor the lie,
Poland absolves thee-so do I!'
``The hour had come, and face to face
We stood, my mother, there, and I.
We did not fondle nor embrace;
She did not weep, I did not sigh.
I wore the trappings of the race
That battens upon Poland's heart;
So, well I knew that uncaressed,
Unfolded to her craving breast,
I from her must depart.
`Have you the cross?' she asked. I laid
My hand where 'gainst my heart it lay,
But did not speak. `Both night and day,
Brood on it, as a constant maid
Broods on the face that cannot fade,
When he who loves her is away!
It was the one dumb thing on earth
That spoke to me; the only one,
Dead, that was eloquent of birth;
So have I given it thee, my son!
I have no gift of his, no toy,
No trinket, trifle, leaf, nor flower,
Naught to remind me of my joy.
But it was on my breast that hour,
That night, when it, and it alone,
Was 'twixt his bosom and my own.
Go, now! And I will nightly pray
The Queen of Poland, we may meet,
When bitter has been turned to sweet,
And earthly dark to heavenly day!'
I bent. She raised her hands to bless;
And then I went without caress,
And left her to her loneliness.
``Why tell the rest? Too well you know,
Ah! you, free child of Freedom's shore,
321
That spurred our hopes, but lent no blow
In aid of all our wasted gore,
How Poland, maddened, rose once more,
And blindly struck at friend and foe.
Why should I tell-the tale, too long!Of the weak writhing 'gainst the strong,
Pricked by reiterated wrong?
The orphaned pillows, rifled roofs,
The sudden rush of trampling hoofs,
The reeking village, blazing town;
The perjured charge, the traitor's mesh,
The virgin's lacerated flesh;
The wail of childhood, helpless fair,
Frenzy itself had stopped to spare;
Priests at the altar stricken down,
Mingling their blood with that of Christ,
While sacrificing, sacrificed;
Chaste spouses of the cloister, weaned
From earth, and from Earth's passions screened,
Shrieking beneath the clutch of fiend,
And outraged, less from lust than hate,
In refuges inviolate.Enough! Had Hell broke loose, and sent
Its demons forth, on man to vent
The tortures God's maligners feign
Heaven vents on them, they would in vain
Have striven to paragon the pain
Poland's oppressors knew to wreak
Upon the sensitive and weak,
When we, the strong, their strength defied,
And Freedom, foiling despots, died.
``I was too late. 'Twas nearly o'er;
But straight I sloughed the garb I wore,
And joined one last determined band,
Who to the border forests clung
That sever from the Tartar's hand
That share of our partitioned land
Which owns a rule more just and bland,
Keeping at least its creed and tongue.
We did not think with fate to cope;
No! vengeance was our only hope,
322
And vengeance to me came.
We were pursued by one who gave
No mercy or to faint or brave:
I heard, and knew his name.
'Twas he, whose lust had torn apart
For ever loving heart from heart,
As far as hatred can.
We lay in ambush; they were caught,
And could not fly, so mercy sought.
We slew them, to a man!
He fell to me! One thrust I made,
And at my feet I saw him laid:
I sucked the blood from off my blade:
Christ! it was sweet! aye, sweeter far
Than the smile of home, than the kiss of maid,
Or the glow of the evening star!
``It was the last blow struck. We fled
Across the frontier, each as best
A gap could gain, and left the dead
To stock the unclean raven's nest.
Exile once more, though all the earth
Henceforth lay open to my tread,
All save the one that gave me birth,
I saw no goal except the one
Where, sitting mute in deepest dearth,
The mother waited for the son.
But how? I donned the pedlar's pack,
And started on the trackless track,
Day after day, league after league,
Fatigue slow-linked with slow fatigue,
But ever getting nearer back
Unto the larch-log fire where she
Sat patiently, awaiting me.
And there was yet another sight
Behind, to spur my flagging tread:
The foe, the fiend, I felled in fight,
And gloated over, dead!
Could I have borne his hated head,
And laid it at my mother's feet!
The very thought fresh vigour gave,
And made my final footsteps fleet.
323
I raved. You deem that still I rave.
What think you that they found? Her grave.
``Back, back across the cruel waste,
Her tomb behind, my life before;An ebbing wave that raced and raced,
But ne'er could hope to find a shore,
Not e'en a rock 'gainst which to break:
A vista of unending ache,
Trod and endured for no one's sake!
Rather than live without some end,
Such misery fresh woe will make,
And woo misfortune for a friend.
And I, since it was vain to hope
That I could find, where'er I ran,
Solace or happiness, began
For further wretchedness to grope.
Now other object had I none,
From rise of day to set of sun,
Except to seek my sire;
Though well I knew I should not find,
Or finding, curse the fate unkind
That baulked not my desire.
And fate was ruthless to the last.
Five years of bootless search had passed,
And still I sought. But when on fire,
Her roofs delirious Paris saw,
I found him stretched on sordid straw.
He had not fought for crowd or law:
Sooth, had he wished, he could not draw
A sword from scabbard now, nor lift
His body from its borrowed bed.
His brackish life was ebbing swift.
He who had eaten beggar's bread,
And known each sad and sordid shift
That just sustains the exile's tread,
Needed no more the stranger's gift.
I knelt me down beside his head,
And breathed her name into his ear.
There came no start, no word, no tear:
His brain was deaf; he did not know
The difference now 'twixt joy and woe,
324
'Twixt love and hate, 'twixt friend and foe,
'Twixt me and any other! Vain
My years of search and sought-for pain.
Yet not quite vain. Upon his breast
A silver locket hung; and when
I stretched my hand to it, he pressed
'Gainst it his own, nor loosed again,
Until he passed away to rest.
I took it when his grasp grew cold,
And lo! it was my mother's face!
Not as I knew her, blanched and old,
But in the glow of youth and grace,
With eyes of heaven and hair of gold,
And all the passion of her race.
I wear it and its rusted chain.
I put her cross there in its place:
The iron cross; yes, cross indeed!
And iron, too! the fitting meed
Of those who for wronged Poland bleed,
And ever bleed in vain!
``Rise quick, ye winds! Race swift, ye waves!
And bear me where blue Danube rolls,
Past Orsova's loud-foaming caves,
On 'twixt armed hosts of rival slaves,
To scatter among Euxine shoals.
Now, do you ask why hence I fly
To join the Moslem camp, and hurl
My poor weak life, foredoomed to die,
On those who Freedom's flag unfurl
For Christian boor and Sclavic churl?Out on the sacrilegious lie!
Robbers, assassins, liars, slaves!
Whose feet are fresh from outraged graves!
Let those among you, dupes, or worse,
Sucklings of falsehood, or its nurse,
Believe that Russian arms can bear
To others aught except a share
In chains themselves consent to wear!
Let them! But I! Did Tartar swords
Storm hell, and Turkish steel defend,
I would the infernal Cause befriend
325
Against the worse than demon hordes
Who to the damned would bring fresh curse,
And enter Hell, to make it worse!''
~ Alfred Austin,#NFDB
514: Love and Death
Love and Death
In woodlands of the bright and early world,
When love was to himself yet new and warm
And stainless, played like morning with a flower
Ruru with his young bride Priyumvada.
Fresh-cheeked and dew-eyed white Priyumvada
Opened her budded heart of crimson bloom
To love, to Ruru; Ruru, a happy flood
Of passion round a lotus dancing thrilled,
Blinded with his soul's waves Priyumvada.
To him the earth was a bed for this sole flower,
To her all the world was filled with his embrace.
Wet with new rains the morning earth, released
From her fierce centuries and burning suns,
Lavished her breath in greenness; poignant flowers
Thronged all her eager breast, and her young arms
Cradled a childlike bounding life that played
And would not cease, nor ever weary grew
Of her bright promise; for all was joy and breeze
And perfume, colour and bloom and ardent rays
Of living, and delight desired the world.
Then Earth was quick and pregnant tamelessly;
A free and unwalled race possessed her plains
Whose hearts uncramped by bonds, whose unspoiled thoughts
At once replied to light. Foisoned the fields;
Lonely and rich the forests and the swaying
Of those unnumbered tops affected men
With thoughts to their vast music kin. Undammed
The virgin rivers moved towards the sea,
And mountains yet unseen and peoples vague
Winged young imagination like an eagle
To strange beauty remote. And Ruru felt
The sweetness of the early earth as sap
All through him, and short life an aeon made
By boundless possibility, and love,
114
Baroda, c. 1898 - 1902
Sweetest of all unfathomable love,
A glory untired. As a bright bird comes flying
From airy extravagance to his own home,
And breasts his mate, and feels her all his goal,
So from boon sunlight and the fresh chill wave
Which swirled and lapped between the slumbering fields,
From forest pools and wanderings mid leaves
Through emerald ever-new discoveries,
Mysterious hillsides ranged and buoyant-swift
Races with our wild brothers in the meads,
Came Ruru back to the white-bosomed girl,
Strong-winged to pleasure. She all fresh and new
Rose to him, and he plunged into her charm.
For neither to her honey and poignancy
Artlessly interchanged, nor any limit
To the sweet physical delight of her
He found. Her eyes like deep and infinite wells
Lured his attracted soul, and her touch thrilled
Not lightly, though so light; the joy prolonged
And sweetness of the lingering of her lips
Was every time a nectar of surprise
To her lover; her smooth-gleaming shoulder bared
In darkness of her hair showed jasmine-bright,
While her kissed bosom by rich tumults stirred
Was a moved sea that rocked beneath his heart.
Then when her lips had made him blind, soft siege
Of all her unseen body to his rule
Betrayed the ravishing realm of her white limbs,
An empire for the glory of a God.
He knew not whether he loved most her smile,
Her causeless tears or little angers swift,
Whether held wet against him from the bath
Among her kindred lotuses, her cheeks
Soft to his lips and dangerous happy breasts
That vanquished all his strength with their desire,
Meeting his absence with her sudden face,
Or when the leaf-hid bird at night complained
Love and Death
Near their wreathed arbour on the moonlit lake,
Sobbing delight out from her heart of bliss,
Or in his clasp of rapture laughing low
Of his close bosom bridal-glad and pleased
With passion and this fiery play of love,
Or breaking off like one who thinks of grief,
Wonderful melancholy in her eyes
Grown liquid and with wayward sorrow large.
Thus he in her found a warm world of sweets,
And lived of ecstasy secure, nor deemed
Any new hour could match that early bliss.
But Love has joys for spirits born divine
More bleeding-lovely than his thornless rose.
That day he had left, while yet the east was dark,
Rising, her bosom and into the river
Swam out, exulting in the sting and swift
Sharp-edged desire around his limbs, and sprang
Wet to the bank, and streamed into the wood.
As a young horse upon the pastures glad
Feels greensward and the wind along his mane
And arches as he goes his neck, so went
In an immense delight of youth the boy
And shook his locks, joy-crested. Boundlessly
He revelled in swift air of life, a creature
Of wide and vigorous morning. Far he strayed
Tempting for flower and fruit branches in heaven,
And plucked, and flung away, and brighter chose,
Seeking comparisons for her bloom; and followed
New streams, and touched new trees, and felt slow beauty
And leafy secret change; for the damp leaves,
Grey-green at first, grew pallid with the light
And warmed with consciousness of sunshine near;
Then the whole daylight wandered in, and made
Hard tracts of splendour, and enriched all hues.
But when a happy sheltered heat he felt
And heard contented voice of living things
Harmonious with the noon, he turned and swiftly
115
116
Baroda, c. 1898 - 1902
Went homeward yearning to Priyumvada,
And near his home emerging from green leaves
He laughed towards the sun: "O father Sun,"
He cried, "how good it is to live, to love!
Surely our joy shall never end, nor we
Grow old, but like bright rivers or pure winds
Sweetly continue, or revive with flowers,
Or live at least as long as senseless trees."
He dreamed, and said with a soft smile: "Lo, she!
And she will turn from me with angry tears
Her delicate face more beautiful than storm
Or rainy moonlight. I will follow her,
And soo the her heart with sovereign flatteries;
Or rather all tyranny exhaust and taste
The beauty of her anger like a fruit,
Vexing her soul with helplessness; then soften
Easily with quiet undenied demand
Of heart insisting upon heart; or else
Will reinvest her beauty bright with flowers,
Or with my hands her little feet persuade.
Then will her face be like a sudden dawn,
And flower compelled into reluctant smiles."
He had not ceased when he beheld her. She,
Tearing a jasmine bloom with waiting hands,
Stood drooping, petulant, but heard at once
His footsteps and before she was aware,
A sudden smile of exquisite delight
Leaped to her mouth, and a great blush of joy
Surprised her cheeks. She for a moment stood
Beautiful with her love before she died;
And he laughed towards her. With a pitiful cry
She paled; moaning, her stricken limbs collapsed.
But petrified, in awful dumb surprise,
He gazed; then waking with a bound was by her,
All panic expectation. As he came,
He saw a brilliant flash of coils evade
The sunlight, and with hateful gorgeous hood
Love and Death
Darted into green safety, hissing, death.
Voiceless he sank beside her and stretched out
His arms and desperately touched her face,
As if to attract her soul to live, and sought
Beseeching with his hands her bosom. O, she
Was warm, and cruel hope pierced him; but pale
As jasmines fading on a girl's sweet breast
Her cheek was, and forgot its perfect rose.
Her eyes that clung to sunlight yet, with pain
Were large and feebly round his neck her arms
She lifted and, desiring his pale cheek
Against her bosom, sobbed out piteously,
"Ah, love!" and stopped heart-broken; then, "O Love!
Alas the green dear home that I must leave
So early! I was so glad of love and kisses,
And thought that centuries would not exhaust
The deep embrace. And I have had so little
Of joy and the wild day and throbbing night,
Laughter, and tenderness, and strife and tears.
I have not numbered half the brilliant birds
In one green forest, nor am familiar grown
With sunrise and the progress of the eves,
Nor have with plaintive cries of birds made friends,
Cuckoo and rainlark and love-speak-to-me.
I have not learned the names of half the flowers
Around me; so few trees know me by my name;
Nor have I seen the stars so very often
That I should die. I feel a dreadful hand
Drawing me from the touch of thy warm limbs
Into some cold vague mist, and all black night
Descends towards me. I no more am thine,
But go I know not where, and see pale shapes
And gloomy countries and that terrible stream.
O Love, O Love, they take me from thee far,
And whether we shall find each other ever
In the wide dreadful territory of death,
I know not. Or thou wilt forget me quite,
117
118
Baroda, c. 1898 - 1902
And life compel thee into other arms.
Ah, come with me! I cannot bear to wander
In that cold cruel country all alone,
Helpless and terrified, or sob by streams
Denied sweet sunlight and by thee unloved."
Slower her voice came now, and over her cheek
Death paused; then, sobbing like a little child
Too early from her bounding pleasures called,
The lovely discontented spirit stole
From her warm body white. Over her leaned
Ruru, and waited for dead lips to move.
Still in the greenwood lay Priyumvada,
And Ruru rose not from her, but with eyes
Emptied of glory hung above his dead,
Only, without a word, without a tear.
Then the crowned wives of the great forest came,
They who had fed her from maternal breasts,
And grieved over the lovely body cold,
And bore it from him; nor did he entreat
One last look nor one kiss, nor yet denied
What he had loved so well. They the dead girl
Into some distant greenness bore away.
But Ruru, while the stillness of the place
Remembered her, sat without voice. He heard
Through the great silence that was now his soul,
The forest sounds, a squirrel's leap through leaves,
The cheeping of a bird just overhead,
A peacock with his melancholy cry
Complaining far away, and tossings dim
And slight unnoticeable stir of trees.
But all these were to him like distant things
And he alone in his heart's void. And yet
No thought he had of her so lately lost.
Rather far pictures, trivial incidents
Of that old life before her delicate face
Had lived for him, dumbly distinct like thoughts
Love and Death
Of men that die, kept with long pomps his mind
Excluding the dead girl. So still he was,
The birds flashed by him with their swift small wings,
Fanning him. Then he moved, then rigorous
Memory through all his body shuddering
Awoke, and he looked up and knew the place,
And recognised greenness immutable,
And saw old trees and the same flowers still bloom.
He felt the bright indifference of earth
And all the lonely uselessness of pain.
Then lifting up the beauty of his brow
He spoke, with sorrow pale: "O grim cold Death!
But I will not like ordinary men
Satiate thee with cries, and falsely woo thee,
And make my grief thy theatre, who lie
Prostrate beneath thy thunderbolts and make
Night witness of their moans, shuddering and crying
When sudden memories pierce them like swords,
And often starting up as at a thought
Intolerable, pace a little, then
Sink down exhausted by brief agony.
O secrecy terrific, darkness vast,
At which we shudder! Somewhere, I know not where,
Somehow, I know not how, I shall confront
Thy gloom, tremendous spirit, and seize with hands
And prove what thou art and what man." He said,
And slowly to the forest wandered. There
Long months he travelled between grief and grief,
Reliving thoughts of her with every pace,
Measuring vast pain in his immortal mind.
And his heart cried in him as when a fire
Roars through wide forests and the branches cry
Burning towards heaven in torture glorious.
So burned, immense, his grief within him; he raised
His young pure face all solemnised with pain,
Voiceless. Then Fate was shaken, and the Gods
Grieved for him, of his silence grown afraid.
119
120
Baroda, c. 1898 - 1902
Therefore from peaks divine came flashing down
Immortal Agni and to the uswutth-tree
Cried in the Voice that slays the world: "O tree
That liftest thy enormous branches able
To shelter armies, more than armies now
Shelter, be famous, house a brilliant God.
For the grief grows in Ruru's breast up-piled,
As wrestles with its anguished barricades
In silence an impending flood, and Gods
Immortal grow afraid. For earth alarmed
Shudders to bear the curse lest her young life
Pale with eclipse and all-creating love
Be to mere pain condemned. Divert the wrath
Into thy boughs, Uswuttha - thou shalt be
My throne - glorious, though in eternal pangs,
Yet worth much pain to harbour divine fire."
So ended the young pure destroyer's voice,
And the dumb god consented silently.
In the same noon came Ruru; his mind had paused,
Lured for a moment by soft wandering gleams
Into forgetfulness of grief; for thoughts
Gentle and near-eyed whispering memories
So sweetly came, his blind heart dreamed she lived.
Slow the uswuttha-tree bent down its leaves,
And smote his cheek, and touched his heavy hair.
And Ruru turned illumined. For a moment,
One blissful moment he had felt 'twas she.
So had she often stolen up and touched
His curls with her enamoured fingers small,
Lingering, while the wind smote him with her hair
And her quick breath came to him like spring. Then he,
Turning, as one surprised with heaven, saw
Ready to his swift passionate grasp her bosom
And body sweet expecting his embrace.
Oh, now saw her not, but the guilty tree
Shrinking; then grief back with a double crown
Arose and stained his face with agony.
Love and Death
Nor silence he endured, but the dumb force
Ascetic and inherited, by sires
Fierce-musing earned, from the boy's bosom blazed.
"O uswutth-tree, wantonly who hast mocked
My anguish with the wind, but thou no more
Have joy of the cool wind nor green delight,
But live thy guilty leaves in fire, so long
As Aryan wheels by thy doomed shadow vast
Thunder to war, nor bless with cool wide waves
Lyric Saruswathi nations impure."
He spoke, and the vast tree groaned through its leaves,
Recognising its fate; then smouldered; lines
Of living fire rushed up the girth and hissed
Serpentine in the unconsuming leaves;
Last, all Hutashan in his chariot armed
Sprang on the boughs and blazed into the sky,
And wailing all the great tormented creature
Stood wide in agony; one half was green
And earthly, the other a weird brilliance
Filled with the speed and cry of endless flame.
But he, with the fierce rushing-out of power
Shaken and that strong grasp of anguish, flung
His hands out to the sun; "Priyumvada!"
He cried, and at that well-loved sound there dawned
With overwhelming sweetness miserable
Upon his mind the old delightful times
When he had called her by her liquid name,
Where the voice loved to linger. He remembered
The chompuc bushes where she turned away
Half-angered, and his speaking of her name
Masterfully as to a lovely slave
Rebellious who has erred; at that the slow
Yielding of her small head, and after a little
Her sliding towards him and beautiful
Propitiating body as she sank down
With timid graspings deprecatingly
In prostrate warm surrender, her flushed cheeks
121
122
Baroda, c. 1898 - 1902
Upon his feet and little touches soft;
Or her long name uttered beseechingly,
And the swift leap of all her body to him,
And eyes of large repentance, and the weight
Of her wild bosom and lips unsatisfied;
Or hourly call for little trivial needs,
Or sweet unneeded wanton summoning,
Daily appeal that never staled nor lost
Its sudden music, and her lovely speed,
Sedulous occupation left, quick-breathing,
With great glad eyes and eager parted lips;
Or in deep quiet moments murmuring
That name like a religion in her ear,
And her calm look compelled to ecstasy;
Or to the river luring her, or breathed
Over her dainty slumber, or secret sweet
Bridal outpantings of her broken name.
All these as rush unintermitting waves
Upon a swimmer overborne, broke on him
Relentless, things too happy to be endured,
Till faint with the recalled felicity
Low he moaned out: "O pale Priyumvada!
O dead fair flower! yet living to my grief!
But I could only slay the innocent tree,
Powerless when power should have been. Not such
Was Bhrigu from whose sacred strength I spring,
Nor Bhrigu's son, my father, when he blazed
Out from Puloma's side, and burning, blind,
Fell like a tree the ravisher unjust.
But I degenerate from such sires. O Death
That showest not thy face beneath the stars,
But comest masked, and on our dear ones seizing
Fearest to wrestle equally with love!
Nor from thy gloomy house any come back
To tell thy way. But O, if any strength
In lover's constancy to torture dwell
Earthward to force a helping god and such
Love and Death
Ascetic force be born of lover's pain,
Let my dumb pangs be heard. Whoe'er thou art,
O thou bright enemy of Death, descend
And lead me to that portal dim. For I
Have burned in fires cruel as the fire
And lain upon a sharper couch than swords."
He ceased, and heaven thrilled, and the far blue
Quivered as with invisible downward wings.
But Ruru passioned on, and came with eve
To secret grass and a green opening moist
In a cool lustre. Leaned upon a tree
That bathed in faery air and saw the sky
Through branches, and a single parrot loud
Screamed from its top, there stood a golden boy,
Half-naked, with bright limbs all beautiful -
Delicate they were, in sweetness absolute:
For every gleam and every soft strong curve
Magically compelled the eye, and smote
The heart to weakness. In his hands he swung
A bow - not such as human archers use:
For the string moved and murmured like many bees,
And nameless fragrance made the casual air
A peril. He on Ruru that fair face
Turned, and his steps with lovely gesture chained.
"Who art thou here, in forests wandering,
And thy young exquisite face is solemnised
With pain? Luxuriously the Gods have tortured
Thy heart to see such dreadful glorious beauty
Agonise in thy lips and brilliant eyes:
As tyrants in the fierceness of others' pangs
Joy and feel strong, clothing with brilliant fire,
Tyrants in Titan lands. Needs must her mouth
Have been pure honey and her bosom a charm,
Whom thou desirest seeing not the green
And common lovely sounds hast quite forgot."
And Ruru, mastered by the God, replied:
123
124
Baroda, c. 1898 - 1902
"I know thee by thy cruel beauty bright,
Kama, who makest many worlds one fire.
Ah, wherefore wilt thou ask of her to increase
The passion and regret? Thou knowest, great love!
Thy nymph her mother, if thou truly art he
And not a dream of my disastrous soul."
But with the thrilled eternal smile that makes
The spring, the lover of Rathi golden-limbed
Replied to Ruru, "Mortal, I am he;
I am that Madan who inform the stars
With lustre and on life's wide canvas fill
Pictures of light and shade, of joy and tears,
Make ordinary moments wonderful
And common speech a charm: knit life to life
With interfusions of opposing souls
And sudden meetings and slow sorceries:
Wing the boy bridegroom to that panting breast,
Smite Gods with mortal faces, dreadfully
Among great beautiful kings and watched by eyes
That burn, force on the virgin's fainting limbs
And drive her to the one face never seen,
The one breast meant eternally for her.
By me come wedded sweets, by me the wife's
Busy delight and passionate obedience,
And loving eager service never sated,
And happy lips, and worshipping soft eyes:
And mine the husband's hungry arms and use
Unwearying of old tender words and ways,
Joy of her hair, and silent pleasure felt
Of nearness to one dear familiar shape.
Nor only these, but many affections bright
And soft glad things cluster around my name.
I plant fraternal tender yearnings, make
The sister's sweet attractiveness and leap
Of heart towards imperious kindred blood,
And the young mother's passionate deep look,
Earth's high similitude of One not earth,
Love and Death
Teach filial heart-beats strong. These are my gifts
For which men praise me, these my glories calm:
But fiercer shafts I can, wild storms blown down
Shaking fixed minds and melting marble natures,
Tears and dumb bitterness and pain unpitied,
Racked thirsting jealousy and kind hearts made stone:
And in undisciplined huge souls I sow
Dire vengeance and impossible cruelties,
Cold lusts that linger and fierce fickleness,
The loves close kin to hate, brute violence
And mad insatiable longings pale,
And passion blind as death and deaf as swords.
O mortal, all deep-souled desires and all
Yearnings immense are mine, so much I can."
So as he spoke, his face grew wonderful
With vast suggestion, his human-seeming limbs
Brightened with a soft splendour: luminous hints
Of the concealed divinity transpired.
But soon with a slight discontented frown:
"So much I can, as even the great Gods learn.
Only with death I wrestle in vain, until
My passionate godhead all becomes a doubt.
Mortal, I am the light in stars, of flowers
The bloom, the nameless fragrance that pervades
Creation: but behind me, older than me,
He comes with night and cold tremendous shade.
Hard is the way to him, most hard to find,
Harder to tread, for perishable feet
Almost impossible. Yet, O fair youth,
If thou must needs go down, and thou art strong
In passion and in constancy, nor easy
The soul to slay that has survived such grief -
Steel then thyself to venture, armed by Love.
Yet listen first what heavy trade they drive
Who would win back their dead to human arms."
So much the God; but swift, with eager eyes
And panting bosom and glorious flushed face,
125
126
Baroda, c. 1898 - 1902
The lover: "O great Love! O beautiful Love!
But if by strength is possible, of body
Or mind, battle of spirit or moving speech,
Sweet speech that makes even cruelty grow kind,
Or yearning melody - for I have heard
That when Saruswathi in heaven her harp
Has smitten, the cruel sweetness terrible
Coils taking no denial through the soul,
And tears burst from the hearts of Gods - then I,
Making great music, or with perfect words,
Will strive, or staying him with desperate hands
Match human strength 'gainst formidable Death.
But if with price, ah God! what easier! Tears
Dreadful, innumerable I will absolve,
Or pay with anguish through the centuries,
Soul's agony and torture physical,
So her small hands about my face at last
I feel, close real hair sting me with life,
And palpable breathing bosom on me press."
Then with a lenient smile the mighty God:
"O ignorant fond lover, not with tears
Shalt thou persuade immitigable Death.
He will not pity all thy pangs: nor know
His stony eyes with music to grow kind,
Nor lovely words accepts. And how wilt thou
Wrestle with that grim shadow, who canst not save
One bloom from fading? A sole thing the Gods
Demand from all men living, sacrifice:
Nor without this shall any crown be grasped.
Yet many sacrifices are there, oxen,
And prayers, and Soma wine, and pious flowers,
Blood and the fierce expense of mind, and pure
Incense of perfect actions, perfect thoughts,
Or liberality wide as the sun's,
Or ruthless labour or disastrous tears,
Exile or death or pain more hard than death,
Absence, a desert, from the faces loved;
Love and Death
Even sin may be a sumptuous sacrifice
Acceptable for unholy fruits. But none
Of these the inexorable shadow asks:
Alone of gods Death loves not gifts: he visits
The pure heart as the stained. Lo, the just man
Bowed helpless over his dead, nor all his virtues
Shall quicken that cold bosom: near him the wild
Marred face and passionate and will not leave
Kissing dead lips that shall not chide him more.
Life the pale ghost requires: with half thy life
Thou mayst protract the thread too early cut
Of that delightful spirit - half sweet life.
O Ruru, lo, thy frail precarious days,
And yet how sweet they are! simply to breathe
How warm and sweet! And ordinary things
How exquisite, thou then shalt learn when lost,
How luminous the daylight was, mere sleep
How soft and friendly clasping tired limbs,
And the deliciousness of common food.
And things indifferent thou then shalt want,
Regret rejected beauty, brightnesses
Bestowed in vain. Wilt thou yield up, O lover,
Half thy sweet portion of this light and gladness,
Thy little insufficient share, and vainly
Give to another? She is not thyself:
Thou dost not feel the gladness in her bosom,
Nor with the torture of thy body will she
Throb and cry out: at most with tender looks
And pitiful attempt to feel move near thee,
And weep how far she is from what she loves.
Men live like stars that see each other in heaven,
But one knows not the pleasure and the grief
The others feel: he lonely rapture has,
Or bears his incommunicable pain.
O Ruru, there are many beautiful faces,
But one thyself. Think then how thou shalt mourn
When thou hast shortened joy and feelst at last
127
128
Baroda, c. 1898 - 1902
The shadow that thou hadst for such sweet store."
He ceased with a strange doubtful look. But swift
Came back the lover's voice, like passionate rain.
"O idle words! For what is mere sunlight?
Who would live on into extreme old age,
Burden the impatient world, a weary old man,
And look back on a selfish time ill-spent
Exacting out of prodigal great life
Small separate pleasures like an usurer,
And no rich sacrifice and no large act
Finding oneself in others, nor the sweet
Expense of Nature in her passionate gusts
Of love and giving, first of the soul's needs?
Who is so coldly wise, and does not feel
How wasted were our grandiose human days
In prudent personal unshared delights?
Why dost thou mock me, friend of all the stars?
How canst thou be love's god and know not this,
That love burns down the body's barriers cold
And laughs at difference - playing with it merely
To make joy sweeter? O too deeply I know,
The lover is not different from the loved,
Nor is their silence dumb to each other. He
Contains her heart and feels her body in his,
He flushes with her heat, chills with her cold.
And when she dies, oh! when she dies, oh me,
The emptiness, the maim! the life no life,
The sweet and passionate oneness lost! And if
By shortening of great grief won back, O price
Easy! O glad briefness, aeons may envy!
For we shall live not fearing death, nor feel
As others yearning over the loved at night
When the lamp flickers, sudden chills of dread
Terrible; nor at short absence agonise,
Wrestling with mad imagination. Us
Serenely when the darkening shadow comes,
One common sob shall end and soul clasp soul,
Love and Death
Leaving the body in a long dim kiss.
Then in the joys of heaven we shall consort,
Amid the gladness often touching hands
To make bliss sure; or in the ghastly stream
If we must anguish, yet it shall not part
Our passionate limbs inextricably locked
By one strong agony, but we shall feel
Hell's pain half joy through sweet companionship.
God Love, I weary of words. O wing me rather
To her, my eloquent princess of the spring,
In whatsoever wintry shores she roam."
He ceased with eager forward eyes; once more
A light of beauty immortal through the limbs
Gleaming of the boy-god and soft sweet face,
Glorifying him, flushed, and he replied:
"Go then, O thou dear youth, and bear this flower
In thy hand warily. For thou shalt come
To that high meeting of the Ganges pure
With vague and violent Ocean. There arise
And loudly appeal my brother, the wild sea."
He spoke and stretched out his immortal hand,
And Ruru's met it. All his young limbs yearned
With dreadful rapture shuddering through them. He
Felt in his fingers subtle uncertain bloom,
A quivering magnificence, half fire,
Whose petals changed like flame, and from them breathed
Dangerous attraction and alarmed delight,
As at a peril near. He raised his eyes,
But the green place was empty of the God.
Only the faery tree looked up at heaven
Through branches, and with recent pleasure shook.
Then over fading earth the night was lord.
But from Shatudru and Bipasha, streams
Once holy, and loved Iravathi and swift
Clear Chandrabhaga and Bitosta's toil
For man, went Ruru to bright sumptuous lands
129
130
Baroda, c. 1898 - 1902
By Aryan fathers not yet paced, but wild,
But virgin to our fruitful human toil,
Where Nature lay reclined in dumb delight
Alone with woodlands and the voiceless hills.
He with the widening yellow Ganges came,
Amazed, to trackless countries where few tribes,
Kirath and Poundrian, warred, worshipping trees
And the great serpent. But robust wild earth,
But forests with their splendid life of beasts
Savage mastered those strong inhabitants.
Thither came Ruru. In a thin soft eve
Ganges spread far her multitudinous waves,
A glimmering restlessness with voices large,
And from the forests of that half-seen bank
A boat came heaving over it, white-winged,
With a sole silent helmsman marble-pale.
Then Ruru by his side stepped in; they went
Down the mysterious river and beheld
The great banks widen out of sight. The world
Was water and the skies to water plunged.
All night with a dim motion gliding down
He felt the dark against his eyelids; felt,
As in a dream more real than daylight,
The helmsman with his dumb and marble face
Near him and moving wideness all around,
And that continual gliding dimly on,
As one who on a shoreless water sails
For ever to a port he shall not win.
But when the darkness paled, he heard a moan
Of mightier waves and had the wide great sense
Of ocean and the depths below our feet.
But the boat stopped; the pilot lifted on him
His marble gaze coeval with the stars.
Then in the white-winged boat the boy arose
And saw around him the vast sea all grey
And heaving in the pallid dawning light.
Loud Ruru cried across the murmur: "Hear me,
Love and Death
O inarticulate grey Ocean, hear.
If any cadence in thy infinite
Rumour was caught from lover's moan, O Sea,
Open thy abysses to my mortal tread.
For I would travel to the despairing shades,
The spheres of suffering where entangled dwell
Souls unreleased and the untimely dead
Who weep remembering. Thither, O, guide me,
No despicable wayfarer, but Ruru,
But son of a great Rishi, from all men
On earth selected for peculiar pangs,
Special disaster. Lo, this petalled fire,
How freshly it blooms and lasts with my great pain!"
He held the flower out subtly glimmering.
And like a living thing the huge sea trembled,
Then rose, calling, and filled the sight with waves,
Converging all its giant crests; towards him
Innumerable waters loomed and heaven
Threatened. Horizon on horizon moved
Dreadfully swift; then with a prone wide sound
All Ocean hollowing drew him swiftly in,
Curving with monstrous menace over him.
He down the gulf where the loud waves collapsed
Descending, saw with floating hair arise
The daughters of the sea in pale green light,
A million mystic breasts suddenly bare,
And came beneath the flood and stunned beheld
A mute stupendous march of waters race
To reach some viewless pit beneath the world.
Ganges he saw, as men predestined rush
Upon a fearful doom foreseen, so run,
Alarmed, with anguished speed, the river vast.
Veiled to his eyes the triple goddess rose.
She with a sound of waters cried to him,
A thousand voices moaning with one pain:
"Lover, who fearedst not sunlight to leave,
With me thou mayst behold that helpless spirit
131
132
Baroda, c. 1898 - 1902
Lost in the gloom, if still thy burning bosom
Have courage to endure great Nature's night
In the dire lands where I, a goddess, mourn
Hurting my heart with my own cruelty."
She darkened to the ominous descent,
Unwilling, and her once so human waves
Sent forth a cry not meant for living ears.
And Ruru chilled; but terrible strong love
Was like a fiery finger in his breast
Pointing him on; so he through horror went
Conducted by inexorable sound.
For monstrous voices to his ear were close,
And bodiless terrors with their dimness seized him
In an obscurity phantasmal. Thus
With agony of soul to the grey waste
He came, glad of the pain of passage over,
As men who through the storms of anguish strive
Into abiding tranquil dreariness
And draw sad breath assured; to the grey waste,
Hopeless Patala, the immutable
Country, where neither sun nor rain arrives,
Nor happy labour of the human plough
Fruitfully turns the soil, but in vague sands
And indeterminable strange rocks and caverns
That into silent blackness huge recede,
Dwell the great serpent and his hosts, writhed forms,
Sinuous, abhorred, through many horrible leagues
Coiling in a half darkness. Shapes he saw,
And heard the hiss and knew the lambent light
Loathsome, but passed compelling his strong soul.
At last through those six tired hopeless worlds,
Too hopeless far for grief, pale he arrived
Into a nether air by anguish moved,
And heard before him cries that pierced the heart,
Human, not to be borne, and issued shaken
By the great river accursed. Maddened it ran,
Anguished, importunate, and in its waves
Love and Death
The drifting ghosts their agony endured.
There Ruru saw pale faces float of kings
And grandiose victors and revered high priests
And famous women. Now rose from the wave
A golden shuddering arm and now a face.
Torn piteous sides were seen and breasts that quailed.
Over them moaned the penal waters on,
And had no joy of their fierce cruelty.
Then Ruru, his young cheeks with pity wan,
Half moaned: "O miserable race of men,
With violent and passionate souls you come
Foredoomed upon the earth and live brief days
In fear and anguish, catching at stray beams
Of sunlight, little fragrances of flowers;
Then from your spacious earth in a great horror
Descend into this night, and here too soon
Must expiate your few inadequate joys.
O bargain hard! Death helps us not. He leads
Alarmed, all shivering from his chill embrace,
The naked spirit here. O my sweet flower,
Art thou too whelmed in this fierce wailing flood?
Ah me! But I will haste and deeply plunge
Into its hopeless pools and either bring
Thy old warm beauty back beneath the stars,
Or find thee out and clasp thy tortured bosom
And kiss thy sweet wrung lips and hush thy cries.
Love shall draw half thy pain into my limbs;
Then we shall triumph glad of agony."
He ceased and one replied close by his ear:
"O thou who troublest with thy living eyes
Established death, pass on. She whom thou seekest
Rolls not in the accursed tide. For late
I saw her mid those pale inhabitants
Whom bodily anguish visits not, but thoughts
Sorrowful and dumb memories absolve,
And martyrdom of scourged hearts quivering."
He turned and saw astride the dolorous flood
133
134
Baroda, c. 1898 - 1902
A mighty bridge paved with mosaic fire,
All restless, and a woman clothed in flame,
With hands calamitous that held a sword,
Stood of the quaking passage sentinel.
Magnificent and dire her burning face.
"Pass on," she said once more, "O Bhrigu's son;
The flower protects thee from my hands." She stretched
One arm towards him and with violence
Majestic over the horrid arch compelled.
Unhurt, though shaking from her touch, alone
He stood upon an inner bank with strange
Black dreary mosses covered and perceived
A dim and level plain without one flower.
Over it paced a multitude immense
With gentle faces occupied by pain;
Strong men were there and grieving mothers, girls
With early beauty in their limbs and young
Sad children of their childlike faces robbed.
Naked they paced with falling hair and gaze
Drooping upon their bosoms, weak as flowers
That die for want of rain unmurmuring.
Always a silence was upon the place.
But Ruru came among them. Suddenly
One felt him there and looked, and as a wind
Moves over a still field of patient corn,
And the ears stir and shudder and look up
And bend innumerably flowing, so
All those dumb spirits stirred and through them passed
One shuddering motion of raised faces; then
They streamed towards him without sound and caught
With desperate hands his robe or touched his hair
Or strove to feel upon them living breath.
Pale girls and quiet children came and knelt
And with large sorrowful eyes into his looked.
Yet with their silent passion the cold hush
Moved not; but Ruru's human heart half burst
With burden of so many sorrows; tears
Love and Death
Welled from him; he with anguish understood
That terrible and wordless sympathy
Of dead souls for the living. Then he turned
His eyes and scanned their lovely faces strange
For that one face and found it not. He paled,
And spoke vain words into the listless air:
"O spirits once joyous, miserable race,
Happier if the old gladness were forgot!
My soul yearns with your sorrow. Yet ah! reveal
If dwell my love in your sad nation lost.
Well may you know her, O wan beautiful spirits!
But she most beautiful of all that died,
By sweetness recognisable. Her name
The sunshine knew." Speaking his tears made way:
But they with dumb lips only looked at him,
A vague and empty mourning in their eyes.
He murmured low: "Ah, folly! were she here,
Would she not first have felt me, first have raised
Her lids and run to me, leaned back her face
Of silent sorrow on my breast and looked
With the old altered eyes into my own
And striven to make my anguish understand?
Oh joy, had she been here! for though her lips
Of their old excellent music quite were robbed,
Yet her dumb passion would have spoken to me;
We should have understood each other and walked
Silently hand in hand, almost content."
He said and passed through those untimely dead.
Speechless they followed him with clinging eyes.
Then to a solemn building weird he came
With grave colossal pillars round. One dome
Roofed the whole brooding edifice, like cloud,
And at the door strange shapes were pacing, armed.
Then from their fear the sweet and mournful dead
Drew back, returning to their wordless grief.
But Ruru to the perilous doorway strode,
And those disastrous shapes upon him raised
135
136
Baroda, c. 1898 - 1902
Their bows and aimed; but he held out Love's flower,
And with stern faces checked they let him pass.
He entered and beheld a silent hall
Dim and unbounded; moving then like one
Who up a dismal stair seeks ever light,
Attained a dais brilliant doubtfully
With flaming pediment and round it coiled
Python and Naga monstrous, Joruthcaru,
Tuxuc and Vasuki himself, immense,
Magic Carcotaca all flecked with fire;
And many other prone destroying shapes
Coiled. On the wondrous dais rose a throne,
And he its pedestal whose lotus hood
With ominous beauty crowns his horrible
Sleek folds, great Mahapudma; high displayed
He bears the throne of Death. There sat supreme
With those compassionate and lethal eyes,
Who many names, who many natures holds;
Yama, the strong pure Hades sad and subtle,
Dharma, who keeps the laws of old untouched,
Critanta, who ends all things and at last
Himself shall end. On either side of him
The four-eyed dogs mysterious rested prone,
Watchful, with huge heads on their paws advanced;
And emanations of the godhead dim
Moved near him, shadowy or serpentine,
Vast Time and cold irreparable Death.
Then Ruru came and bowed before the throne;
And swaying all those figures stirred as shapes
Upon a tapestry moved by the wind,
And the sad voice was heard: "What breathing man
Bows at the throne of Hades? By what force,
Spiritual or communicated, troubles
His living beauty the dead grace of Hell?"
And one replied who seemed a neighbouring voice:
"He has the blood of Gods and Titans old.
An Apsara his mother liquid-orbed
Love and Death
Bore to the youthful Chyavan's strong embrace
This passionate face of earth with Eden touched.
Chyavan was Bhrigu's child, Puloma bore,
The Titaness, - Bhrigu, great Brahma's son.
Love gave the flower that helps by anguish; therefore
He chilled not with the breath of Hades, nor
The cry of the infernal stream made stone."
But at the name of Love all hell was moved.
Death's throne half faded into twilight; hissed
The phantoms serpentine as if in pain,
And the dogs raised their dreadful heads. Then spoke
Yama: "And what needs Love in this pale realm,
The warm great Love? All worlds his breath confounds,
Mars solemn order and old steadfastness.
But not in Hell his legates come and go;
His vernal jurisdiction to bare Hell
Extends not. This last world resists his power
Youthful, anarchic. Here will he enlarge
Tumult and wanton joys?" The voice replied:
"Menaca momentary on the earth,
Heaven's Apsara by the fleeting hours beguiled
Played in the happy hidden glens; there bowed
To yoke of swift terrestrial joys she bore,
Immortal, to that fair Gundhurva king
A mortal blossom of delight. That bloom
Young Ruru found and plucked, but her too soon
Thy fatal hooded snake on earth surprised,
And he through gloom now travels armed by Love."
But then all Hades swaying towards him cried:
"O mortal, O misled! But sacrifice
Is stronger, nor may law of Hell or Heaven
Its fierce effectual action supersede.
Thy dead I yield. Yet thou bethink thee, mortal,
Not as a tedious evil nor to be
Lightly rejected gave the gods old age,
But tranquil, but august, but making easy
The steep ascent to God. Therefore must Time
137
138
Baroda, c. 1898 - 1902
Still batter down the glory and form of youth
And animal magnificent strong ease,
To warn the earthward man that he is spirit
Dallying with transience, nor by death he ends,
Nor to the dumb warm mother's arms is bound,
But called unborn into the unborn skies.
For body fades with the increasing soul
And wideness of its limit grown intolerant
Replaces life's impetuous joys by peace.
Youth, manhood, ripeness, age, four seasons
Twixt its return and pale departing life
Describes, O mortal, - youth that forward bends
Midst hopes, delights and dreamings; manhood deepens
To passions, toils and thoughts profound; but ripeness
For large reflective gathering-up of these,
As on a lonely slope whence men look back
Down towards the cities and the human fields
Where they too worked and laughed and loved; next age,
Wonderful age with those approaching skies.
That boon wilt thou renounce? Wherefore? To bring
For a few years - how miserably few! -
Her sunward who must after all return.
Ah, son of Rishis, cease. Lo, I remit
Hell's grasp, not oft relinquished, and send back
Thy beautiful life unborrowed to the stars.
Or thou must render to the immutable
Total all thy fruit-bearing years; then she
Reblossoms." But the Shadow antagonist:
"Let him be shown the glory he would renounce."
And over the flaming pediment there moved,
As on a frieze a march of sculptures, carved
By Phidias for the Virgin strong and pure,
Most perfect once of all things seen in earth
Or Heaven, in Athens on the Acropolis,
But now dismembered, now disrupt! or as
In Buddhist cavern or Orissan temple,
Large aspirations architectural,
Love and Death
Warrior and dancing-girl, adept and king,
And conquering pomps and daily peaceful groups
Dream delicately on, softening with beauty
Great Bhuvanayshwar, the Almighty's house,
With sculptural suggestion so were limned
Scenes future on a pediment of fire.
There Ruru saw himself divine with age,
A Rishi to whom infinity is close,
Rejoicing in some green song-haunted glade
Or boundless mountain-top where most we feel
Wideness, not by small happy things disturbed.
Around him, as around an ancient tree
Its seedlings, forms august or flame-like rose;
They grew beneath his hands and were his work;
Great kings were there whom time remembers, fertile
Deep minds and poets with their chanting lips
Whose words were seed of vast philosophies -
These worshipped; above this earth's half-day he saw
Amazed the dawn of that mysterious Face
And all the universe in beauty merge.
Mad the boy thrilled upwards, then spent ebbed back.
Over his mind, as birds across the sky
Sweep and are gone, the vision of those fields
And drooping faces came; almost he heard
The burdened river with human anguish wail.
Then with a sudden fury gathering
His soul he hurled out of it half its life,
And fell, like lightning, prone. Triumphant rose
The Shadow chill and deepened giant night.
Only the dais flickered in the gloom,
And those snake-eyes of cruel fire subdued.
But suddenly a bloom, a fragrance. Hell
Shuddered with bliss: resentful, overborne,
The world-besetting Terror faded back
Like one grown weak by desperate victory,
And a voice cried in Ruru's tired soul:
"Arise! the strife is over, easy now
139
140
Baroda, c. 1898 - 1902
The horror that thou hast to face, the burden
Now shared." And with a sudden burst like spring
Life woke in the strong lover over-tried.
He rose and left dim Death. Twelve times he crossed
Boithorini, the river dolorous,
Twelve times resisted Hell and, hurried down
Into the ominous pit where plunges black
The vast stream thundering, saw, led puissantly
From night to unimaginable night, -
As men oppressed in dreams, who cannot wake,
But measure penal visions, - punishments
Whose sight pollutes, unheard-of tortures, pangs
Monstrous, intolerable mute agonies,
Twisted unmoving attitudes of pain,
Like thoughts inhuman in statuary. A fierce
And iron voicelessness had grasped those worlds.
No horror of cries expressed their endless woe,
No saving struggle, no breathings of the soul.
And in the last hell irremediable
Where Ganges clots into that fatal pool,
Appalled he saw her; pallid, listless, bare -
O other than that earthly warmth and grace
In which the happy roses deepened and dimmed
With come-and-go of swift enamoured blood!
Dumb drooped she; round her shapes of anger armed
Stood dark like thunder-clouds. But Ruru sprang
Upon them, burning with the admitted God.
They from his touch like ineffectual fears
Vanished; then sole with her, trembling he cried
The old glad name and crying bent to her
And touched, and at the touch the silent knots
Of Hell were broken and its sombre dream
Of dreadful stately pains at once dispersed.
Then as from one whom a surpassing joy
Has conquered, all the bright surrounding world
Streams swiftly into distance, and he feels
His daily senses slipping from his grasp,
Love and Death
So that unbearable enormous world
Went rolling mighty shades, like the wet mist
From men on mountain-tops; and sleep outstretched
Rising its soft arms towards him and his thoughts,
As on a bed, sank to ascending void.
But when he woke, he heard the kol insist
On sweetness and the voice of happy things
Content with sunlight. The warm sense was round him
Of old essential earth, known hues and custom
Familiar tranquillising body and mind,
As in its natural wave a lotus feels.
He looked and saw all grass and dense green trees,
And sunshine and a single grasshopper
Near him repeated fierily its note.
Thrilling he felt beneath his bosom her;
Oh, warm and breathing were those rescued limbs
Against the greenness, vivid, palpable, white,
With great black hair and real and her cheek's
Old softness and her mouth a dewy rose.
For many moments comforting his soul
With all her jasmine body sun-ensnared
He fed his longing eyes and, half in doubt,
With touches satisfied himself of her.
Hesitating he kissed her eyelids. Sighing
With a slight sob she woke and earthly large
Her eyes looked upward into his. She stretched
Her arms up, yearning, and their souls embraced;
Then twixt brief sobbing laughter and blissful tears,
Clinging with all her limbs to him, "O love,
The green green world! the warm sunlight!" and ceased,
Finding no words; but the earth breathed round them,
Glad of her children, and the kol's voice
Persisted in the morning of the world.
141
A NOTE ON LOVE AND DEATH
The story of Ruru and Pramadvura - I have substituted a name more manageable to the English tongue - her death in the forest by the snake and restoration at the price of half her husband's life is told in the Mahabharata. It is a companion legend to the story of Savitri but not being told with any poetic skill or beauty has remained generally unknown. I have attempted in this poem to bring it out of its obscurity. For full success, however, it should have had a more faithfully Hindu colouring, but it was written a score of years ago when I had not penetrated to the heart of the Indian idea and its traditions, and the shadow of the Greek underworld and Tartarus with the sentiment of life and love and death which hangs about them has got into the legendary framework of the Indian Patala and hells. The central idea of the narrative alone is in the Mahabharata; the meeting with
Kama and the descent into Hell were additions necessitated by the poverty of incident in the original story.
~ Sri Aurobindo, - Love and Death
,#NFDB
124 Integral Yoga
35 Christianity
30 Philosophy
17 Poetry
11 Occultism
7 Yoga
5 Hinduism
4 Psychology
2 Baha i Faith
1 Mythology
1 Fiction
1 Alchemy
148 Sri Aurobindo
79 The Mother
38 Satprem
20 Plotinus
20 Nolini Kanta Gupta
14 Saint Augustine of Hippo
7 Sri Ramakrishna
5 Vyasa
5 Plato
5 Carl Jung
3 Paul Richard
3 Lucretius
3 Franz Bardon
3 Aleister Crowley
2 James George Frazer
2 Friedrich Schiller
2 Baha u llah
2 Aldous Huxley
2 A B Purani
33 Prayers And Meditations
27 The Synthesis Of Yoga
24 The Life Divine
24 Essays On The Gita
22 Savitri
13 City of God
10 Essays In Philosophy And Yoga
7 Plotinus - Complete Works Vol 02
7 Isha Upanishad
7 Agenda Vol 10
6 The Secret Doctrine
6 The Gospel of Sri Ramakrishna
6 Some Answers From The Mother
6 Plotinus - Complete Works Vol 01
5 Vishnu Purana
5 Agenda Vol 13
5 Agenda Vol 11
4 Plotinus - Complete Works Vol 03
4 Letters On Yoga II
4 Kena and Other Upanishads
4 Collected Works of Nolini Kanta Gupta - Vol 04
4 Collected Works of Nolini Kanta Gupta - Vol 03
4 Agenda Vol 02
3 Words Of The Mother II
3 Plotinus - Complete Works Vol 04
3 Of The Nature Of Things
3 Letters On Yoga I
3 Initiation Into Hermetics
3 Essays Divine And Human
3 Collected Works of Nolini Kanta Gupta - Vol 05
3 Collected Works of Nolini Kanta Gupta - Vol 02
3 Collected Works of Nolini Kanta Gupta - Vol 01
3 Collected Poems
3 Agenda Vol 09
3 Agenda Vol 03
2 The Perennial Philosophy
2 The Golden Bough
2 Talks
2 Schiller - Poems
2 Mysterium Coniunctionis
2 Liber ABA
2 Evening Talks With Sri Aurobindo
2 Collected Works of Nolini Kanta Gupta - Vol 07
2 Aion
2 Agenda Vol 08
2 Agenda Vol 06
2 Agenda Vol 04
2 Agenda Vol 01
00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Now this is what is sought to be conveyed and expressed. The five movements of the sun here also are nothing but the five smas and they refer to the cycle of the Cosmic or Universal Brahman. The sixth status where all movements cease, where there is no rising and setting, no ebb and flow, no waxing and waning, where there is the immutable, the ever-same unity, is very evidently the Transcendental Brahman. It is That to which the Vedic Rishi refers when he prays for a constant and fixed vision of the eternal Sunjyok ca sryam drie.
It would be interesting to know what the five ranges or levels or movements of consciousness exactly are that make up the Universal Brahman described in this passage. It is the mystic knowledge, the Upanishad says, of the secret delight in thingsmadhuvidy. The five ranges are the five fundamental principles of delightimmortalities, the Veda would say that form the inner core of the pyramid of creation. They form a rising tier and are ruled respectively by the godsAgni, Indra, Varuna, Soma and Brahmawith their emanations and instrumental personalities the Vasus, the Rudras, the Adityas, the Maruts and the Sadhyas. We suggest that these refer to the five well-known levels of being, the modes or nodi of consciousness or something very much like them. The Upanishad speaks elsewhere of the five sheaths. The six Chakras of Tantric system lie in the same line. The first and the basic mode is the physical and the ascent from the physical: Agni and the Vasus are always intimately connected with the earth and -the earth-principles (it can be compared with the Muladhara of the Tantras). Next, second in the line of ascent is the Vital, the centre of power and dynamism of which the Rudras are the deities and Indra the presiding God (cf. Swadhishthana of the Tantras the navel centre). Indra, in the Vedas, has two aspects, one of knowledge and vision and the other of dynamic force and drive. In the first aspect he is more often considered as the Lord of the Mind, of the Luminous Mind. In the present passage, Indra is taken in his second aspect and instead of the Maruts with whom he is usually invoked has the Rudras as his agents and associates.
0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
In view of this situation it is doubly reassuring to know that, even in the midst of chaotic concepts and conditions there still remains a door through which man, individually, can enter into a vast store-house of knowledge, knowledge as dependable and immutable as the measured tread of Eternity.
For this reason I am especially pleased to be writing an introduction to a new edition of A Garden of Pomegranates. I feel that never, perhaps, was the need more urgent for just such a roadmap as the Qabalistic system provides. It should be equally useful to any who chooses to follow it, whether he be Jew, Christian or Buddhist, Deist, Theosophist, agnostic or atheist.
0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
Keshab was the leader of the Brahmo Samaj, one of the two great movements that, during the latter part of the nineteenth century, played an important part in shaping the course of the renascence of India. The founder of the Brahmo movement had been the great Raja Rammohan Roy (1774-1833). Though born in an orthodox brahmin family, Rammohan Roy had shown great sympathy for Islam and Christianity. He had gone to Tibet in search of the Buddhist mysteries. He had extracted from Christianity its ethical system, but had rejected the divinity of Christ as he had denied the Hindu Incarnations. The religion of Islam influenced him, to a great extent, in the formulation of his monotheistic doctrines. But he always went back to the Vedas for his spiritual inspiration. The Brahmo Samaj, which he founded in 1828, was dedicated to the "worship and adoration of the Eternal, the Unsearchable, the immutable Being, who is the Author and Preserver of the Universe". The Samaj was open to all without distinction of colour, creed, caste, nation, or religion.
The real organizer of the Samaj was Devendranath Tagore (1817-1905), the father of the poet Rabindranath. His physical and spiritual beauty, aristocratic aloofness, penetrating intellect, and poetic sensibility made him the foremost leader of the educated Bengalis. These addressed him by the respectful epithet of Maharshi, the "Great Seer". The Maharshi was a Sanskrit scholar and, unlike Raja Rammohan Roy, drew his inspiration entirely from the Upanishads. He was an implacable enemy of image worship ship and also fought to stop the infiltration of Christian ideas into the Samaj. He gave the movement its faith and ritual. Under his influence the Brahmo Samaj professed One Self-existent Supreme Being who had created the universe out of nothing, the God of Truth, Infinite Wisdom, Goodness, and Power, the Eternal and Omnipotent, the One without a Second. Man should love Him and do His will, believe in Him and worship Him, and thus merit salvation in the world to come.
0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
for Thee, is supreme happiness, unmixed joy, immutable
peace.... Why do men flee from these boons as though
--
"One must know how to soar in an immutable confidence; in the sure flight is perfect knowledge."9 I don't
understand this sentence. How can one soar? What is
0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
The characteristic law of Spirit is self-existent perfection and immutable infinity. It possesses always and in its own right the immortality which is the aim of Life and the perfection which is the goal of Mind. The attainment of the eternal and the realisation of that which is the same in all things and beyond all things, equally blissful in universe and outside it, untouched by the imperfections and limitations of the forms and activities in which it dwells, are the glory of the spiritual life.
In each of these forms Nature acts both individually and collectively; for the Eternal affirms Himself equally in the single form and in the group-existence, whether family, clan and nation or groupings dependent on less physical principles or the supreme group of all, our collective humanity. Man also may seek his own individual good from any or all of these spheres of activity, or identify himself in them with the collectivity and live for it, or, rising to a truer perception of this complex universe, harmonise the individual realisation with the collective aim. For as it is the right relation of the soul with the Supreme, while it is in the universe, neither to assert egoistically its separate being nor to blot itself out in the Indefinable, but to realise its unity with the Divine and the world and unite them in the individual, so the right relation of the individual with the collectivity is neither to pursue egoistically his own material or mental progress or spiritual salvation without regard to his fellows, nor for the sake of the community to suppress or maim his proper development, but to sum up in himself all its best and completest possibilities and pour them out by thought, action and all other means on his surroundings so that the whole race may approach nearer to the attainment of its supreme personalities.
0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
force, and the immutable joy that comes from a constant contact
with the Light.
0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
of noise), immutable so long as it remains, a silence one can
experience even in the outer tumult of a hurricane or battlefield.
0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
the soul is itself a portion of the Supreme, it is immutable and
eternal. The psychic being is progressive and immortal.
--
His constant and immutable Presence.
2 June 1961
01.01 - A Yoga of the Art of Life, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
Sri Aurobindo saw that the very core of his teaching was being missed by this common interpretation of his saying. So he changed his words and said, Our Yoga is not for humanity but for the Divine. But I am afraid this change of front, this volte-face, as it seemed, was not welcomed in many quarters; for thereby all hope of having him back for the work of the country or the world appeared to be totally lost and he came to be looked upon again as an irrevocable metaphysical dreamer, aloof from physical things and barren, even like the immutable Brahman.
II
01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
A settlement in the immutable.
7.16
--
In the immutable nameless Origin
Was seen emerging as from fathomless seas
01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
They are keepers of the immutable decree.
A deep surrender is their source of might,
0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
This is the great mystery of creation: immutable and yet eternally
renewed.
--
Yes, equal and immutable.
But the capacity to perceive and receive it and the habit of
0.14 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
of immutable peace. Later on, in this self-forgetfulness, one finds
the Divine, and that is the source of an ever-increasing bliss.
0 1958-10-10, #Agenda Vol 01, #unset, #Zen
On the one hand, there is what Sri Aurobindowho, as the Avatar, represented the supreme Consciousness and Will on earthdeclared me to be, that is, the supreme universal Mother; and on the other hand, there is what I am realizing in my body through the integral sadhana.2 I could be the supreme Mother and not do any sadhana, and as a matter of fact, as long as Sri Aurobindo was in his body, it was he who did the sadhana, and I received the effects. These effects were automatically established in the outer being, but he was the one doing it, not II was merely the bridge between his sadhana and the world. Only when he left his body was I forced to take up the sadhana myself; not only did I have to do what I was doing beforebeing a bridge between his sadhana and the world but I had to carry on the sadhana myself. When he left, he turned over to me the responsibility for what he himself had been doing in his body, and I had to do it. So there are both these things. Sometimes one predominates, sometimes the other (I dont mean successively in time, but it depends on the moment), and they are trying to combine in a total and perfect realization: the eternal, ineffable and immutable Consciousness of the Executrice of the Supreme, and the consciousness of the Sadhak of the integral Yoga who strives in an ascending effort towards an ever increasing progression.
To this has been added a growing initiation into the supramental realization which is (I understand it well now) the perfect union of what comes from above and what comes from below, or in other words, the eternal position and the evolutionary realization.
0 1960-12-23, #Agenda Vol 01, #unset, #Zen
I sat down shortly before ten oclock for meditation. I was in my normal state and I was interested to see if there would be any difference from earlier times. And really, at first there was no difference at all. Then slowly, slowly, I felt this type of smiling and serene peace that I live in entering into the body. The cells are still not always conscious of it (sometimes they feel a sort of tension of life I dont know what to call it). Theyre conscious of their existence and of what it means and of the Energy that is acting (yes, conscious of the Action and the Energy that acts), but during the meditation THAT descended and there was an extraordinary relaxation. Not the relaxation that comes with surrender,1 which I normally feel before sleeping, but the relaxation that comes from a kind of serene, immutable and eternal joy. At that moment the body felt it could remain like that forever! Oh, how nice I feel! it said. And as a matter of fact, Im not sure but I think he felt the meditation was over, whereas I was still I felt him stirring, so I stopped.
There was a marked difference.
--
Its interesting for me to come here soon after the meditation, for its as if I were objectivizing my experience. Otherwise Id be within, like that (gesture), and theres no longer any (you see, I say Ibut at that moment it doesnt exist!) and even THE BODY feels this way, a kind of immutable and beatific eternity, and thats all.
I tell you, not even When I arrived, I said to you, My hands are empty; merely the contact with your atmosphere made me say it. But otherwise the my, the handsnone of it had any meaning.
0 1961-02-07, #Agenda Vol 02, #The Mother, #Integral Yoga
You see, as long as there are currents swirling within youswirling in the mind or the vitalyou tell yourself that these currents are the cause of all the difficulties. But when there is nothing any longer? When there is a serene and immutable peace but still you are relentlessly houndedoh, with such ferocity! You cannot imagine.
(silence)
0 1961-02-14, #Agenda Vol 02, #The Mother, #Integral Yoga
Sri Aurobindo wants to make the distinction between the progressive soul (the soul which has experiences and progresses from life to life), what can be called the lower soul, and the higher soul, that is, the eternal, immutable and divine soulessentially divine. He wrote this when he was in contact with certain Theosophical writings, before I introduced Theons vocabulary to him. For Theon, there is the divine center which is the eternal soul, and the psychic being; similarly, to avoid using the same word in both cases, Sri Aurobindo speaks in later writings of the psychic being and of the divine center or central being the essential soul.
What if we translate it la partie suprieure de lme, [the higher part of the soul], rather than me suprieure?
0 1961-07-15, #Agenda Vol 02, #The Mother, #Integral Yoga
To be in a condition in which all is the Supreme, all is wonderful, all is marvelous, all is marvelous love, all is all is profound Joyan unchanging, immutable, ever-present condition. To live in That, and then to have this bodily substance contradict it through every possible stupiditylosing sight, losing strength, pains here, pains there, disorders, weaknesses, incapacities of every type. And at the SAME TIME, the response within this body, no matter what happens to it, is, O Lord, Your Grace is infinite. The contradiction is VERY disconcerting.
From experience, I know perfectly well that when one is satisfied with being a saint or a sage and constantly maintains the right attitude, all goes well the body doesnt get sick, and even if there are attacks it recovers very easily; all goes very well AS LONG AS THERE IS NOT THIS WILL TO TRANSFORM. All the difficulties arise in protest against the will to transform; while if one says, Very well, its all right, let things be as they are, I dont care, I am perfectly happy, in a blissful state, then the body begins to feel content!
0 1961-08-11, #Agenda Vol 02, #The Mother, #Integral Yoga
And it is strangely indifferent to any scale of values or circumstances. Sometimes when I am meeting and speaking with someone, when I am seeing someone, this great universal Light of a perfect whiteness comes streaming in. Well, I must admit, this also occurs for the merest trifles, when Im tasting some cheese somebody has sent me, for example, or arranging objects in a cupboard, or deciding what things Im going to use or have to organize. It doesnt come in the same massive way as when it comes directly. When it comes directly its a mass, passing through and going out like that (Mother shows the Light descending directly from above like a mass and passing through her head in order to spread out everywhere). In these small things its pulverized, as though it came through an atomizer, but its that same sparkling white light, utterly white. Then, whatever Im doing, theres a sensation in the body thats like lying on a sea of something very soft, very intimate, very deep and eternal, immutable: the Lord. And all the bodys cells are joyously saying, You, You, You, You.
Thats my present condition.
0 1962-06-27, #Agenda Vol 03, #The Mother, #Integral Yoga
Some interesting things have been happening in that world [since the supramental descent]. How can I explain? Those beings have an independence, an absolute freedom of movement (although at the same time, they are all a single Being), but they had the true sense of perfect Unity only with the supreme Consciousness. And now with this present intervention [Mothers], with this incarnation and the establishment of the Consciousness here, like this (Mother makes a fist in a gesture of immutable solidity), in such an absolute way (I mean there are no fluctuations) HERE, on earth, in the terrestrial atmosphere, this incarnation has a radiating action throughout all those worlds, all those universes, all those Entities. And it results in small events,7 incidents scaled to the size of the earthwhich in themselves are quite interesting.
(long silence)
Everything that happened prior to the experience of April 13 has disappeared, as it were, and the usual functioning of the consciousness has been totally annulled; it is trying little by little to create a new mode of operationnot merely trying: it is in the PROCESS of doing so on a truer foundation; a truer foundation, or truer relations, or vibrations, or functionings (I dont know the right word for it: all these things at once). That presence the other day [the tall white Being] was nothing essentially newit had already intervened a good many times; and yet it was new, because the whole functioning was new. Its like my experience two nights ago [the recharging of batteries], I had it for months on end; well, it was new because it was based on a new functioning. And each time (is it out of habit, or to make me understand, to make me see the difference?), each time the old functioning starts up, first of all I really feel I am losing the true contact, that the TRUE thing is escaping, and then I wonder how anybody can function like that without going insane! Thats what strikes me nowthis feeling of going insane! I mean it grates, it scrapes, it makes no senseit misses the point. It is not the TRUE thing, its beside the point. It tries to imitate something inimitable. And so I ask myself, What is this? Am I going crazy? Am I losing my faculties? And then I realize its not that at all! Above theres a state of immutable and UNSHAKABLE concentration, constant and almighty, and with but a drop of That, a spark of That, all problems are solved. Then I see clearly that its only a demonstration to make me see the inadequacy of the old, habitual functioningto really and truly convince me that its inadequate. Its rather hard to bear, actually. Last night I had it, I have seen it again in recent days: it lasts a few secondsjust enough for a satisfactory lesson! It may also happen to make me understand, but afterwards I wonder, Well, if everybody is in this state they dont know it, but its just terrible! And I realize that the LEAST thing, the slightest circumstance, is COMPLETELY distorted, instantly distorted by the way people work it out, the way they cause events to develop.
Thats an ever-present experience.
0 1962-07-04, #Agenda Vol 03, #The Mother, #Integral Yoga
They tried, fought, operated: no movement, nothing moved. Then one day they declared him dead (by the way, according to doctors, when the body dies the heart beats on faintly for a few seconds; then it stops and its all over). In his case, those faint beats (not strong enough to pump blood) continued for half an hour the kind of heartbeats typical of the trance state. (They all seem to be crassly ignorant! But anyway, it doesnt matter.) And they all said, even the doctors, Oooh, he must be a great yogi, this only happens to yogis! I have no idea what they mean by that. But I do know that although those heartbeats arent strong enough to pump blood through the body (thus putting the body into a cataleptic state), they do suffice to maintain life, and thats how yogis can remain in trance for months on end. Well, I dont know what type of doctors they are (probably very modern), but theyre ignorant of this fact. Anyway, according to them he had those pulsations for half an hour (normally they last a few seconds). All right. Hence their remarks. And he was here the whole while, immutable. Then suddenly I felt a kind of shudder; I lookedhe was gone. I was busy and didnt note the time, but it was in the afternoon, thats all I know. Later I was told that they had decided to cremate him, and had done so at that time.
The violence of the accident had brutally exteriorized him, but when it happened he must have been thinking of me with trust. He came and didnt budgehe never knew what was happening to his body. He didnt know he was dead! And if.
0 1962-08-31, #Agenda Vol 03, #The Mother, #Integral Yoga
Its a kind of liberation I dont mean from worry or preoccupation, theres no question of that but from the very IDEA of a consequence: its this way because thats the way it is; it has to be this way, so it is. Thats all. And at each second its this way because it has to be, and so it is. And That repeats itself eternally, and it is this eternal Pulsation which is expressed in time by those gusts I feel this very strongly, very strongly. Its a constant, spontaneous and very natural experience for me. The idea of something behind or ahead in time and so on is a Truth changing from immutable Eternity into Eternity of manifestation. And it changes like this (Mother makes a pulsating gesture), exactly like gustspuff, puff, puff.
Irresponsible gusts, like a childs soap bubbles, you might say. No sense of consequencesnone, none whatsoever: puff, puff, puff like that.
0 1963-06-08, #Agenda Vol 04, #The Mother, #Integral Yoga
It had nothing to do with either Knowledge or Light or understanding (the whole angle of light and intellectual knowledge); nothing to do with Love (which I had felt last time and which has its own particular vibration). The best definition we could give is Power. It was Power in its most formidable aspectcrushing. With REAL All-Powerfulness; Power in its all-powerfulness, with that something unshakable, immutable, untouchable.2 Yes, really Power, thats right.
But Power, you understand For example, a hurricanes power is nothing in comparison. All the powers a human being can withstand, even probably imagine, are nothingnothing its (Mother blows in the air) like soap bubbles.
0 1963-07-17, #Agenda Vol 04, #The Mother, #Integral Yoga
And along with this, theres a vast, dead-calm rest (if you know what I mean?) in that Lightprobably the Light as it will manifest. Its a golden Light, not very intense or very pale either; a little less pale than the one that I said comes when I concentrate3; a little more intense than that, though not darka golden Light, absolutely immobile, with such an inner intensity of vibration that its beyond all perception. And then its perfect restinstantly. So as soon as I complain, the same ironic remark always comes: Oh, when one can have that in the midst of work, one ought not to complain! The two states are I cant say simultaneous (naturally its not one after the other, both are there together), but its not like two things next to each other, its two ways of looking, I could say, two pointsnot points of view a horizontal look, and a look thats or rather, a specific look and an overall look. A specific look, that of the immediate activity, and an overall and constant look, that of the whole; and as soon as you look at the whole, its (dead-calm gesture) immutable peace, unvarying rest. And then things seem to become swollenswollen with an infinite content.
It requires no preparation, it isnt something you have to attain: its ALWAYS there. Only, it also stems from the fact that I am not here (thats so clear, so clear, it needs no reflection or observation, its such a well-established fact) I am not here for anything, anything whatsoever, any satisfaction of any sort, on any level, any pointnone of that exists any more, that has no more reality, no more existence. The only thing I still FEEL is a sort of not an aspiration, not a will, not an adherence or enthusiasm, but something that is maybe its more like a power: to do the Lords Work. At the same time, I feel the Lord you understand, He isnt in front of me or outside of me! Thats not it, He is everywhere and He is everywhere and I am everywhere with Him. But what holds these cells together in a permanent form is that something which is at once the will and power (and something more than both) to do the Lords work. It contains something which probably is translated in peoples consciousnesses as Bliss, Ananda (I must say its an aspect of the problem I am not concerned with). Something like the intensity of a superlove as yet unmanifestits impossible to say.
0 1964-07-22, #Agenda Vol 05, #The Mother, #Integral Yoga
The Lords love is equal, constant, all-embracing, immutable, eternal.
(the second note:)
0 1965-06-14, #Agenda Vol 06, #The Mother, #Integral Yoga
But I discovered what was true in it; thats what was interesting: I tried and tried to find, and suddenly I felt that aspiration towards the immutable, immutable peace. Well, it was upside down: only immutable peace can give you eternal existence. There, it was all upside down, the idea was to cease existence in order to find immutable peace. But its immutable peace one is after and thats what compels the cessation of existence, in order to allow the transformation to take place.
And love, which is unconditioned: it doesnt depend on whether you are loved or not, whether you are intelligent or not, whether you are wicked or not that goes without saying. But it was put in a ridiculous way. But it goes without saying, love is unconditioned, otherwise it isnt love, its what I call bargaining: I give you my affection so you give me yours; I am nice to you so you are nice to me! Thats how people understand it, but its stupid, its meaningless. Thats something I understood when I was quite small, I used to say, No! You may wish others to be nice to you if you are nice to them, but that has nothing to do with love, no, nothing, absolutely nothing. The very essence of love is unconditioned.
0 1965-09-25, #Agenda Vol 06, #The Mother, #Integral Yoga
Id like to ask you a question, and its linked to what you said just now, when you had that fever while lying on your bed, and above, you said, there was a wonderful, immutable Peacewhats the power of that Peace? Whats the power of that Silence? When one rises above, one enters a sort of vast silence, frozen, all-pervading, but whats the power of that silence? Does it do anything?
Thats what people in the past used to seek when they wanted to get out of life: they would go into a trance, leave their bodies still, and then they would enter that, and they would be perfectly happy. And for the Sannyasins who got themselves buried alive, it was the same thing; they said, Now my work is over (they would make beautiful sentences), it is over, and I am going into samadhi. And they would have themselves buried alive; they would enter a room or whatever, then it would be closed, and it was all over. And thats what happened: they would go into a trance, and naturally after a time their bodies would dissolve, while they were in Peace.
0 1967-01-21, #Agenda Vol 08, #The Mother, #Integral Yoga
In that way, all habits are undone. Its the same with all the functionings: blood circulation, digestion, breathingall the functions. And at the moment of transition, its not that one abruptly takes the place of the other, but there is a state of fluidity between the two which is difficult. Its only because of that great Faith, a perfectly still, luminous, constant, immutable faith in the real existence of the supreme Lordin the SOLE real existence of the Supreme that everything goes on apparently as it is.
There are as if great waves of all the ordinary movements, ordinary ways of being, ordinary habits, which are pushed back and which come back again, and try to engulf and are pushed back again. And I can see that for years the body and the whole body consciousness used to rush back into the old way to seek safety, as a measure of safety, in order to elude; but now, the body has been persuaded not to do it any more and on the contrary to accept, Well, if its dissolution, let it be dissolution. But it accepts what will be.
0 1967-08-16, #Agenda Vol 08, #The Mother, #Integral Yoga
Change, movement, newness is when you are on the wayon the way you keep having experiences, one after another after another; or when you are on the road to transformation, there is one thing, then another, then yet another. But when you make contact THERE, its over (same immutable gesture). Every time you make contact there, its like that. And it contains everything, but you are not concerned with that.1
And naturally, its supreme rest, supreme power, supreme knowledge, supreme consciousness and something more.
0 1968-01-06, #Agenda Vol 09, #The Mother, #Integral Yoga
Its the physical ego that has been destroyed and is now like this (gesture with arms open upward). So it finds it odd! I dont know how to explain. This way of putting oneself in the center of things and seeing them in relation to that center of consciousness seems so You understand, the consciousness is spread out; its as much there or there as here, and it sees everything in relation to a higher, central Consciousness (Mother brings her two arms together, joining the tips of her hands above her head in a triangle pointing towards the Supreme), which is like a kind of Beaconan immutable, all-powerful beacon throwing the same light on all things, without the least personal reaction of any sort.
And the last vestigesyesterday they seemed to be the last ones, because of this text they had asked me to read Naturally, when I speak I say I because its the body that speaks, but it has no sense of I, it Its very hard to explain. Anyway, because of this affair, I said, Ah, but how, how can that be said when its not me?Theres no me, its not me! And at the same time, there was this Consciousness above, saying, No personal reactions theres no more me, and if this must be done, let it be done. And for hours and hours, there was such a peculiar state in which everything It was like kinds of vestiges, or pieces of bark, I dont know; pieces of something a bit hard or shriveled, which had crumbled and were turning into dust, and nothing, nothing but this Great Vibration (gesture like two great wings beating in the infinite), so powerful, so calm the whole day. A sort of perception that life in a seemingly personal form like this one is only for actiononly for action, for the requirements of action; and there must be no reactions, only the instrument actingacting on the supreme Impulse, without reactions. And the perception was so clear that all, but all memories have been abolished, and are being increasingly abolished, so there may only remain a sort of mass of vibrations organized so as to make you do what needs to be done in the whole for everything to be prepared and (gesture of ascent) for everything to grow, to strive more and more towards the transformation.
0 1968-06-15, #Agenda Vol 09, #The Mother, #Integral Yoga
Thats the sort of work being done at present, these last few daysconstantly, constantly. The only moment when its not done is when I see people, because when I see people, theres only one thing left: the Lords Presence, and plunging them in that bath of the Lord. That goes on, its always there. So that even if, before [seeing people], there was a difficulty or struggle or conflict between the two states, and a will to hold on, at such times it goes away, because thats not the work then: the work is to plunge all those coming near into the Presence the immutable Presence, constant, active close.
(silence)
0 1968-12-04, #Agenda Vol 09, #The Mother, #Integral Yoga
And this morning, the body understood: the problem was very clearly understood. (None of this is thought out, I dont know how to explain its not positively sensations, but its perceptions I dont know [Mother feels the air with her fingers].) But the body clearly understood why division is, for a while, for the growth of the being, necessary. Because if there were from the start the perception it now has of everything within the Lord, absolutely everything, for instance all the things that even not so long ago (though in a different way) were still giving it a sort of horrorcertain kinds of cruelty, certain things were really giving the body a sense of horror Now its no longer like that, but it still cant be happy with such things; it can be indifferent (gesture of a Witness),but it cant be happy. And it has understood why that horror was necessary; why there was a time when the manifested world, the world of manifestation, needed to appear outside and separate from the Lord. (After a silence) One must one must have that immutable Peace, one must be as vast as the universe to be able to bear the idea that EVERYTHING is the supreme Lord.
And the body has understood that its only now it has the experience because its only now it is sufficiently conscious and surrendered (surrendered in the true sense; I might almost say identified, but thats too high-sounding a word, it doesnt want to use it, it knows its not like that and identification will be something else), but quite simply that its now capable and ready to bear the idea that everything is the Lord, that there is NOTHING but the Lord. Previously, for quite a long time, it still needed to feel that all these movements (gesture forward) lead to the Lord, while all those movements (gesture backward) lead away from the Lord. For a long time, the choice was necessary. And now, now its doing its tapasya to be able to bear this idea but without admitting or accepting movements of degradation and cruelty. That is, with the nascent impression that things are not what they seem to be; that we only see the appearance and they are not what they seem to be.
0 1969-02-22, #Agenda Vol 10, #The Mother, #Integral Yoga
It is only immutable peace that can make possible eternity of existence.
Would you know when I wrote this?
--
immutable?
Yes: It is only immutable peace
Yes, and the experience was that that same immutable peace (which is neither peace nor immutable! Its something), that same Thing was there in inert unconsciousness. It was so concrete! And then, the whole curve of the creation for that and That to become apparently one (but they ARE onethey are one). We might say (but it becomes sentences, its sentences): for that and That to become conscious of their identity But its a sentence.
(long silence)
0 1969-03-26, #Agenda Vol 10, #The Mother, #Integral Yoga
These last few days, Mothers presence has revealed itself in my being and activities, stronger and more VISIBLE. In the polls commission, of which you know I am a member at the Popes pleasure, I felt the other day an irrepressible force in my breast: I had to speak out. I knew that my words would cause a scandal in the meeting. The little voice was telling me, Now is the time, cry out the message Mother has given you; do not fear, she is with you. And I spoke, to the great consternation of those present. Listen to me, all of you. The only thing that could open up Christianity (because its closed in on itself, turned towards the past, and therefore immutable, unprogressive: there is the seed of its own death and decomposition), the only thing would be for it to admit a force from the FUTURE. Satprem, do you remember these words? You conveyed them from Mother to me on 26 November 68, the day I sent you that article on the crisis of Christianity. I went on: There are new forces and new facts. Someone has said it (I did not name Sri Aurobindo, following your same letter), and has spoken of the SUPRAMENTAL, but the word, the form or terms matter little.(There I quoted you again.) If only Christianity could admit, for instance, Christs reincarnation, or a second, FUTURE Christ, it would be saved, its attitude would be open instead of being closed. That is the crux of the whole matter, and beating about the bush, carrying out all kinds of reform and modernization is nothing, it only touches appearances, and unless we touch this center But of course, it instantly means heresy! Yet there is the only salvation for the Church, the only thing that really needs rethinking. All the rest is chatter. We have shut everything up: we are the depositaries of the faithDepositum Fidei! And nothing to add. Does it mean that Christ died without leaving any possibility to add to his message? But we arent the same men as in Palestine. We have limited the Divines powers. We have forbidden Christ any expansion. We have locked him up and thrown the key into the sea..
The silence was dense, the stupefaction huge. And I went on again: But we believe we are the interpreters, and except us none has the right to speak. Nevertheless we are faced with the current phenomenon of anti-establishment protest. The youth is running away from us, our formulas are old, ineffective, we preach without conviction, we demand absurd things, and to have peace, we stick a label of sin on all taboos. I know that my speech will be called subversive. In dictatorial or established regimes, those who move forward are suspicious. For twenty centuries we have used the weapon of heresy, and we know the atrocities that were committed in the name of Christ: that was our defenseit was his wisdom to keep power But if Christ suddenly appeared here, in front of us, do you think he would recognize himself in us? Is the Christ we preach the Christ of the BEATITUDES? Our preoccupation is to prohibit opening. And we make fools of ourselves with the pill. But are we also preoccupied with the TRUTH? Yet we should read our holy books again, but read them without passion, without egoistic interest; almost two thousand years ago, St. Paul said, Multifariam, multisque modis olim Deus loquens in prophetis, novissime diebus istis locutus est nobis in Filio (several times and in several ways God has spoken through the prophets, but now in these last days he has spoken to us through his Son Jesus Christ). Thus God has spoken in several ways. I know that a new light has just appeared, a new Consciousness let us go in search of it. But we shall have to step down from our throne, from our convenience; perhaps to leave the place to others and do away with the Hierarchy: no more Pope or Cardinals or Bishops, but all of us seekers of the TRUTH, of the CONSCIOUSNESS, the POWER, the SUPRANATURAL, the SUPRAHUMAN..
--
Thank you for the photos and the interesting article on the crisis of the Church. In this connection, Mother told me that the only thing that could open up Christianity (because it is closed in on itself, turned towards the past, and therefore immutable, unprogressive, that is the germ of its death and its decomposition), the only thing would be for it to admit a Force from the Future. Sri Aurobindo spoke of the supramental, but the form or the terms matter little; if only Christianity could admit, for instance, the reincarnation of Christ, or a second, future Christ, it would be savedits attitude would be open instead of being closed. Thats the crux of the whole matter, and beating about the bush, carrying out all kinds of reform and modernization is nothing, it only touches appearances, leaving this center untouched. But of course, it instantly means heresy! Yet, there is the only salvation for the Church, the only thing that really needs rethinking. All the rest is chatter and papering over the old cracks.
Your photo of Msgr. Z fitted precisely with the vision! Now you have nothing to fear anymore. Simply keep me informed if you notice outer changes in this person.
0 1969-04-30, #Agenda Vol 10, #The Mother, #Integral Yoga
Also, theres a kind of demonstration from the general point of view. Man gives a great importance to life and death-for him theres a great difference, death is a rather capital event (!). And I am shown to what extent the disequilibrium which, in circumstances, results in what people call death (which is death only quite apparently), how the two things, so to speak, are constantly there: this all-containing Harmony which is the very essence of Life, and this division (its a sort of division, yes, of fragmentation), this fragmentation, this APPARENT, UNREAL division, which has an ARTIFICIAL existence, and which is the cause of deathhow the two are interwoven in such a way that you can go from one to the other at any time and on any occasion. And its not at all as people think, that there needs to be something seriousits not that, it can happen with the most futile thing! Its simply being here or being there (with the edge of her hand, Mother very slightly tilts to one side and to the other), and thats all. So you are here (slight tilt to the left) and remain here: its over; you are here, and then you are there (gesture in between the two), you are here one second, then you are there: it makes for a life with sufferings and troublesall kinds of things. And being there (slight tilt to the right) is perpetual Life, absolute Power and you cant even call it peace, its something immutable. And at the same time, everything is there: this state and that state are both there. And man makes a more or less clumsy mixture of the two things.
But a few seconds of the true state in its purity and theres an awesome power. Only its still far, far away.
0 1969-05-03, #Agenda Vol 10, #The Mother, #Integral Yoga
And then, death Just yesterday (yesterday afternoon), I had an example. An accident took place, have you heard about it?1 Theyre really wondering how it happened. As for me, I INSTANTLY saw that there was in the girl a psychic will (which she wasnt conscious of: she only felt an unease), but there was a psychic will to die (why? I dont know, I havent yet seen why). That was clear. And how everything was arranged to favor that, its almost miraculous (you dont talk about it because people will say youre going mad if you call such a misfortune miraculous). But habitually, all those who go into the swimming pool have to put their name down when they go out (thats the rule). Yesterday, the man who kept the register had asked to go to Madras at 6, so he wasnt there and no ones name was noted down, and so they didnt know Things like that. She went to see the groups captain and told her, I am tired, I dont feel well, I want to go; the captain said, Yes, yes, you can go. (Of course, it was foolish not to check that she had left; the captain was busy and just thought, All right, shes leaving.) The girl was then at the shallow end of the poolimpossible to get drowned there, unless you do it quite deliberately (they found her at the other end). But the pool was full of peoplenobody saw anything. You see, everything was arranged just to force her to die.2 Every precaution is in place, and not one worked. And as soon as they told me the news of the accident, as soon as I was told, I immediately looked, and I saw, in the place of her psychic, a peaceful will, like this (Mother stretches out her two arms in an immutable gesture). They were working hard: they worked for hours; first they took all the water out (they know how to do that), they drained the body of the water, then started workingtractions and all that to try to make her brea the againthey worked for hours (they were ready to work the whole night), they did all they could. And the psychic was like this (same gesture), that is, immutable, determined. But she didnt know [that she was going to die]: it came through her vital to reach her, and she felt quite ill at ease, she said, Oh, I want to go out. So they told her, Yes, thats right, you should go. And because she had said that, naturally no one was worried when they didnt see her (no one had put their names down, so they couldnt check); its only when they found her clothes She had been under water for over an hour.
This Consciousness was so conscious of the movement in everyone, of every reaction, it was extraordinary! And its this Consciousness that saw this, that showed me this: a psychic like this (same immutable gesture), like an irrevocable decision. And for this Consciousness, you understand, its like someone who decides to move to a new house, or to a new room, or even to change clothes. Why do you make so much, so much fuss about that?
I havent said any of this, because I havent said anything to anyone.
0 1969-10-12, #Agenda Vol 10, #The Mother, #Integral Yoga
(The full text of the following letter regrettably disappeared, only the last part of it was found. The healer told Satprem that what he found near Mother was the same thing as elsewhere, the same immutable, eternal, changeless That. Satprem tried hard to make the healer feel that there was nevertheless something else near Motherperhaps because it was the very question that troubled himand in his letter he asked Mother if he did well to write thus to the healer.)
your journey in India. I pray from the bottom of my heart that you may not pass it by. In your solitary retreat, I hope you will be able to open to Mother, who will open for you the door of the Secret.
0 1969-11-05, #Agenda Vol 10, #The Mother, #Integral Yoga
No, those were experiences that no longer seemed to me worth saying. No, thats not it the state is immutable, mon petit, twenty-four hours a day.
Yes, the state is unchanging, but to express your experience you need a minimum of availability. When you are harassed at 11:30, its clearly not the right moment.
--
For instance, some people had rancor for a long time, without saying anything they are forced to say it. Thats how it is. Theres a very strong pressure for the transformation. And naturally, thats why I am flooded with people. Because theres one point on which I dont yield, its the hours of so-called sleep; from 8 at night till about 8 in the morning, it makes twelve hours during which the inner work can be done, and that I dont want to touch. Of course, twelve hours is a lot: its half of the day So the other twelve hours, its an avalanche. But I am holding on to that, because those are the hours when the most important work is done. (Its a little less, its really like that between 9 and 5 in the morning, rather; thats really when the work is concentrated on the transformation.) Its not that the rest of the time is a denial, not at all: that state of consciousness is immutable. Basically, I dont think there are many minutes, even in a days twenty-four hours, when the body isnt conscious of the divine Presence thats how the body is. But the daytime hours are spent in action, theyre for others; the night hours are for its own transformation.
So these hours of action are like that. Every day, I see at least three or four people whom it was quite unnecessary to see; so thats noted, but its not a lot; for most people, something is done, its really something getting done. It stirs, you understandit stirs. At times, there are even quite astonishing things.
0 1969-11-19, #Agenda Vol 10, #The Mother, #Integral Yoga
I might put it this way (for the convenience of expression, Ill say the Supreme and the creation): In the Supreme its a unity that contains all possibilities perfectly united, without differentiation. The creation is, so to speak, the projection of all that makes up that unity, by dividing all opposites, that is to say, by separating (thats what was caught by those who said that creation is separation), by separating: for instance day and night, white and black, evil and good, and so on (all that is our explanation). All together, all of it together is a perfect unity, immutable and indissoluble. The creation is the separation of all that makes up this unitywe might call it the division of the consciousness the division of the consciousness, which starts from unity conscious of its unity to arrive at unity conscious of its multiplicity IN UNITY.
So then, this route is what, for us for the fragmentsis expressed as space and time.
0 1970-02-28, #Agenda Vol 11, #The Mother, #Integral Yoga
There are troublesome moments. Because mental convictions, mental constructions help the body a lot, and now it no longer has any, so it no longer has that facility. For instance, when you have a mental faithwhats called faithit helps you a lot, because it remains without budging through all difficulties but thats not there anymore! Its only the Consciousness, but then the Consciousness (smiling) the Consciousness makes no fuss. The Consciousness doesnt talk nonsense, it doesnt tell you stories at the desired moment in order to help youits like this, as it is (gesture like an immutable presence), in its absolute simplicity and sincerity. So you see very well, you know very well, but
The body sees very well, it also sees that its sensations are evidently almost made up, which means that they dont really correspond to the truth but (laughing) that doesnt help it much! At times it really feels ill at ease.
0 1970-05-30, #Agenda Vol 11, #The Mother, #Integral Yoga
To understand the divine intention you speak of, when one connects all the way up, to try and understand, one feels one almost always meets a sort immutable neutrality?
(Mother goes into a contemplation)
0 1970-06-06, #Agenda Vol 11, #The Mother, #Integral Yoga
immutable in its undying truth,
Alone for ever in the mute Alone.
0 1970-06-27, #Agenda Vol 11, #The Mother, #Integral Yoga
Constantly, constantly, there is either this immutable Peacethis superlative Peace, you know, which is more than any peace one may feel and at the same time one knows (I cant say one feels, but one knows) that the movement of transformation is so rapid that it cant be perceived materially. And the two are concomitant, this body goes from one to the other, and sometimes sometimes almost the two together! (Mother shakes her head, noting the impossibility of expressing herself.)
So then, to the vision of ordinary things, anyway of life as it is, it gives a perception from the standpoint not the divine standpoint, but in comparison with the Divine, it gives the perception of a general madness, and no really perceptible difference between what people call mad and what they call reasonable. That its comical, the difference people make. One would be tempted to say, But you are ALL like that, to varying degrees! So
0 1970-07-04, #Agenda Vol 11, #The Mother, #Integral Yoga
The only possible thing is (Mother opens her hands) the peace of total surrender, like this (absolutely flat gesture, vast, immutable): come what may. There. Then things are fine.
I noticed that if, on the trouble spot, one can establish that peacea total peace, you know, the peace of perfect surrender: abdicate all preoccupation, all aspiration, all, all like this (same vast, immutable gesture), then it helps restore order.
(Mother takes Satprems hands)
0 1971-11-17, #Agenda Vol 12, #The Mother, #Integral Yoga
Being flowery, I would say: the old consciousness is like its death, its as if you were going to die any minute: you suffer, you its the consciousness that leads to death. And the other one (vast, immutable, smiling gesture) is life peaceful life, eternal life. Yes, thats it.
But its not that, you follow, these are just words.
0 1972-02-02, #Agenda Vol 13, #The Mother, #Integral Yoga
This is extremely important. An extremely important discovery. It was fundamental. It is WE, the distortion within OUR consciousness that changes into pain what in the divine Consciousness is perfect peace, and even joyan immutable joy, you know. Its fantastic. And Ive experienced this CONCRETELY. But its difficult to put into words.
***
0 1972-02-09, #Agenda Vol 13, #The Mother, #Integral Yoga
Then, gradually, one learns that selflessness is the source of an immutable peace. Later, in this selflessness one finds the Divine, and that is the source of an unending bliss.
One day Sri Aurobindo told me that if people knew that and were convinced of it they would all want to do yoga.
0 1972-09-30, #Agenda Vol 13, #The Mother, #Integral Yoga
In my case, you see, it was a radical action: the mind and vital were simply gone. Therefore the body had to re-create little by little a new mental and vital activity. And its very interesting, because it happened only when it was needed. So naturally, its not perfectspeech mainly. Thats the most bothersome, for I have trouble expressing myself; but the rest, oh! (pointing to the silent forehead, then arms outstretched and motionless, as if everything were suspended in the immutable Eternal). As soon as its like that, it becomes VAST, luminous, tranquil.
And time no longer counts.
0 1973-01-10, #Agenda Vol 13, #The Mother, #Integral Yoga
The possibility of suffering, for examplesuffering from pain, suffering a purely physical fact (all the nonphysical things are: Mother makes an immutable and peaceful gesture to indicate the inner states), but something purely physical: really, the capacity for suffering must disappear. Not that I dont want to suffer, but it isnt a nice gift to give people!
Five years.
0 1973-04-11, #Agenda Vol 13, #The Mother, #Integral Yoga
immutable Truth
(Mother hesitates and corrects herself)
02.01 - The World War, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
Those that have stood against this Dark Force and its over-shadowing menaceeven though perhaps not wholly by choice or free-will, but mostly compelled by circumstancesyet, because of the stand they have taken, now bear the fate of the world on their shoulders, carry the whole future of humanity in their march. It is of course agreed that to have stood against the Asura does not mean that one has become sura, divine or godlike; but to be able to remain human, human instruments of the Divine, however frail, is sufficient for the purpose, that ensures safety from the great calamity. The rule of life of the Asura implies the end of progress, the arrest of all evolution; it means even a reversal for man. The Asura is a fixed type of being. He does not change, his is a hardened mould, a settled immutable form of a particular consciousness, a definite pattern of qualities and activitiesgunakarma. Asura-nature means a fundamental ego-centricism, violent and concentrated self-will. Change is possible for the human being; he can go downward, but he can move upward too, if he chooses. In the Puranas a distinction has been made between the domain of enjoyment and the domain of action. Man is the domain of action par excellence; by him and through him evolve new and fresh lines of activity and impulsion. The domain of enjoyment, on the other hand, is where we reap the fruits of our past Karma; it is the result of an accumulated drive of all that we have done, of all the movements we have initiated and carried out. It is a status of being where there is only enjoyment, not of becoming where there can be development and new creation. It is a condition of gestation, as it were; there is no new Karma, no initiative or change in the stuff of the consciousness. The Asuras are bhogamaya purusha, beings of enjoyment; their domain is a cumulus of enjoyings. They cannot strike out a fresh line of activity, put forth a new mode of energy that can work out a growth or transformation of nature. Their consciousness is an immutable entity. The Asuras do not mend, they can only end. Man can certainly acquire or imbibe Asuric force or Asura-like qualities and impulsions; externally he can often act very much like the Asura; and yet there is a difference. Along with the dross that soils and obscures human nature, there is something more, a clarity that opens to a higher light, an inner core of noble metal which does not submit to any inferior influence. There is this something More in man which always inspires and enables him to break away from the Asuric nature. Moreover, though there may be an outer resemblance between the Asuric qualities of man and the Asuric qualities of the Asura, there is an intrinsic different, a difference in tone and temper, in rhythm and vibration, proceeding as they do, from different sources. However cruel, hard, selfish, egocentric man may be, he knows, he admitsat times, if hot always, at heart, if not openly, subconsciously, if not wholly consciously that such is not the ideal way, that these qualities are not qualifications, they are unworthy elements and have to be discarded. But the Asura is ruthless, because he regards ruthlessness as the right thing, as the perfect thing, it is an integral part of his swabhava and swadharma, his law of being and his highest good. Violence is the ornament of his character.
The outrages committed by Spain in America, the oppression of the Christians by Imperial Rome, the brutal treatment of Christians by Christians themselves (the inquisition, that is to say) or the misdeeds of Imperialists generally were wrong and, in many cases, even inhuman and unpardonable. But when we compare with what Nazi Germany has done in Poland or wants to do throughout the world, we find that there is a difference between the two not only in degree, but in kind.One is an instance of the weakness of man, of his flesh being frail; the other illustrates the might of the Asura, his very spirit is unwilling. One is undivine; the other antidivine, positively hostile. They who cannot discern this difference are colour-blind: there are eyes to which all deeper shades of colour are black and all lighter shades white.
02.02 - The Kingdom of Subtle Matter, #Savitri, #Sri Aurobindo, #Integral Yoga
It is the immutable in their mutable forms,
In the folds of its creative memory
--
Absolute they dwell, unborn, immutable,
Immaculate in the Spirit's deathless air,
02.05 - The Godheads of the Little Life, #Savitri, #Sri Aurobindo, #Integral Yoga
And Chance coerced by fixed immutable laws,
A scene was set for Nature's conscious play.
02.07 - The Descent into Night, #Savitri, #Sri Aurobindo, #Integral Yoga
immutable, undying and unborn,
Mighty and mute the Godhead in him woke
02.11 - The Kingdoms and Godheads of the Greater Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
A line foreseen of an immutable plan,
One step more in Necessity's long march.
02.12 - The Heavens of the Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
In the immutable and inviolate Truth
For ever united and inseparable,
02.15 - The Kingdoms of the Greater Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
And the tiered planes and the immutable Lords.
A wisdom waiting on Omniscience
03.03 - The House of the Spirit and the New Creation, #Savitri, #Sri Aurobindo, #Integral Yoga
In that immobile and immutable realm
Find no access, no cause, no right to live:
--
Its calm immutable stability
Upbore on a changeless ground for ever safe,
03.04 - The Vision and the Boon, #Savitri, #Sri Aurobindo, #Integral Yoga
An immutable Power has made this mutable world;
A self-fulfilling transcendence treads man's road;
03.06 - Here or Otherwhere, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
"A question is often asked of us whether it is possible to do Yoga while remaining in the world. Some declare outright that it is not possible: world and Yoga are, like oil and water, absolutely different things, they do not go together. World means, to put it plainly, earning money and raising family. Well, these two are the very opposite of Yoga, for they involve, at their best, desire and attachment and, at their worst, dishonesty and deceit, lust and libertinage. There is the other school, on the contrary, that pronounces that a Yogic life must be lived in the world if it is not your intention to leave that world altogether and seek and merge in the Beyond, the otherwhere, the immutable transcendent Brahman. It is quite possible for one to be in the very midst of the worldly forces and yet remain unshaken by them. Therefore it has been said: When the causes of disturbance are there and still the mind is not disturbedhat indeed is the sign of a wise steadiness.
It can, however, be asked, what then is meant by being in the world? If it means merely sitting quiet, suffering and observing nonchalantly the impacts of the world something in the manner described by Matthew Arnold in his famous lines on the East, well, that stoic way, the way of indifference is a way of being in the world which is not very much unlike not being in the world; for it means simply erecting a wall of separation or isolation within one's consciousness without moving away physically. It is a psychological escapism. But if by living in the world we should mean participating in the movements of the worldnot only being but becoming, not merely standing as a witness but moving out as a doer then the problem becomes different. For the question we have to ask in that case is what happens to our dutieslife in the world being a series of duties, duty to oneself (self-preservation), duty to the family (race-preservation), duty to the country, to humanity and, finally, duty to God (which last belongs properly to the life in Yoga). Now, can all these duties dwell and flourish together? The Christ is categorical on the point. He says, in effect: Leave aside all else and follow Me and look not back. Christ's God seems to be a jealous God who does not tolerate any other god to share in his sovereign exclusiveness. You have to give up, if you wish to gain. They who lose life shall find it and they who stick to life shall as surely lose it.
04.01 - The Birth and Childhood of the Flame, #Savitri, #Sri Aurobindo, #Integral Yoga
A vast immutable silence with her ran:
Prisoner of speed upon a jewelled wheel,
--
A Mind empowered from Truth's immutable seat
Was framed for vision and interpreting act
04.12 - To the Heights-XII, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
And this Flesh has made the immutable Truth
Living and throbbing, warm to our embrace!
05.01 - At the Origin of Ignorance, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
The Divine Consciousness, basically and essentially one and unique, has inherent in it four cardinal attributesprinciples of its modulation, modes of its vibrationdeveloping into or appearing as four aspects and personalities. They are Light, Force, Delight and Knowledge. Originally and in the supreme status the four movements are one and indivisible and form one indissoluble identity with the Divine's pure essence and absolute unity. The differentiation or variability there in the immutable is a play immanent in the integral self-nature of the Supreme. The one and the many form on that level a single entity, an undivided whole: the unity running in and through and holding the multiplicity and the multiplicity being the playfulness of the unity. Multiplicity, however, implies freedom of movement in the Unique. In other words, the very character of variability is the absolute freedom of the variables; the play consists precisely in the free choice and self-determination of the partners, the differentiated units. For a formation in the Divine Consciousness, an individualised formulation of its being must necessarily have the Divine's own freedom. Now, the result of this freedom is somewhat unexpected, to put it in the human way, that is to say, it was not explicit at that point, in that field of consciousness. For the freedom, in the normal course of its play, reached a degree or arrived at a mode which brought about I a shift and an impulsion meaning a rift and a clear separation: I the momentum of the free movement carried the individual formation beyond the range of its sense of unity and identity with all and the One. More and more it isolated itself, limiting itself to its own orbit and to its own fund of energy. This isolation, it must be noted, occurs at the origin without any sense of perversity or revolt or disobedience on the part of the free entity, as the legend formulated by the human mind imaged it. The movement of freedom and individual formation in its urge crosses, as it were, a borderline, passes from the safe zone within the Divine's own status into a different zone, creates it, as a matter of fact, by that overzealous and self-concentrated free movement. But, as I have said, there is no premeditation or arrire pense or bad will or spirit of contradiction there at the origin of the deviation. It is no original sin: it is a spontaneous, almost a logical consequence, an inevitable expression of the freedom that particulars enjoy as part and parcel of the Divine Universal.
And yet the result is strange and revolutionary. The game once begun develops its own scheme and pattern and modality. For that crucial step in the movement of freedom, that definite moving away, the assertion of complete independence and isolation immediately brought about a reversal of realities, a complete negation of the original attri butes. Thus Light became obscurity or Inconscience, Life became death, Delight became pain and suffering, Power became incapacity, Knowledge became Ignorance, and Truth became falsehood. In other words, Spirit became forthright Matter.
05.03 - Satyavan and Savitri, #Savitri, #Sri Aurobindo, #Integral Yoga
In the immutable ideal world
One human moment was eternal made.
05.05 - Of Some Supreme Mysteries, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Two godheads are there: one above, the other here below. One is transcendent, the other immanent; one is eternal, infinite, immutable, absolute, the other is of the temporal and in it, wedded to the finite, the changing, the relative; one is sovereignly conscious, the other imbedded in the unconscious.
One is the godhead that is, the other the godhead that is becoming.
05.06 - Physics or philosophy, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
The scientific view of things thus discovered or affirmed certain universal and immutable factsaxiomatic truthswhich were called constants of Nature. These were the very basic foundations upon which the whole edifice of scientific knowledge was erected. The chief among them were:(I) conservation of matter, (2) conservation of energy, (3) uniformity of nature and (4) the chain of causality and continuity. Above all, there was the fundamental implication of an independentan absolutetime and space in which all things existed and moved and had their being.
The whole business of experimental science was just to find the absolutes of Nature, that is to say, facts and laws governing facts that do not depend for their existence upon anything but themselves. The purely objective world without any taint of an intruding subject was the field of its inquiry. In fact, the old-world or Mediaeval Science there was a Science even thencould not develop properly, did not strike the right line of growth, precisely because it had a strong subjective bias: the human factor, the personal element of the observer or experimenter was unconsciously (at times even deliberately) introduced into the facts and explanations of Nature. The new departure of Modern Science consisted exactly in the elimination of this personal element and making observation and experiment absolutely impersonal and thoroughly objective.
05.14 - The Sanctity of the Individual, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
If we do not keep in view this vertical transcendence and confuse it with immanence, we are likely to arrive at queer conclusions, as for example, one Existentialist says: polarity being an essential truth of the reality, the law of day and night is an eternal and immutable law and therefore, God cannot subsist as pure love; there must be also anger in him. In fact, God too is a becoming God as the human being. The limitation of such a view, characteristically Germanic and intellectual, is evident.
***
06.02 - The Way of Fate and the Problem of Pain, #Savitri, #Sri Aurobindo, #Integral Yoga
A will that strove against the immutable Will.
A mother's heart had heard the fateful speech
--
His eyes are fixed on his immutable aim.
Man turns aside or chooses easier paths;
06.32 - The Central Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
Very often this was the experience: union with the Supreme is established, but as soon as the consciousness was about to settle and merge in the bliss of the union, it was called back and had to turn to the outside world to the ordinary affairs of ordinary consciousness. As if I was given to understand that it was not for me to forget and reject the life of the physical world and pass into the Beyond, but to maintain the contact, the closest contact, between this world and the Beyond and hold both together in one consciousness. The process is some-what like this: you withdraw the consciousness from the world outside and turn inward; you withdraw even from your own physical activities and physical perceptions; you with-draw further in this way step by step through all the grades of life movements and mental movements, go deep inward and high upward till you reach the highest summit: the absolute silence and indivisible unity with the immutable single reality. This was the aim and, generally, the end of all the greatest spiritual disciplines of the past. We too have to possess this realisation; but for us, it is the basis, the indispensable basis, no doubt, all the same it is the starting-point. Sri Aurobindo has always said that our yoga begins where other yogas end. For what we aim at is not merely the attainment of the summit reality, the consciousness beyond, but to bring it down, make it a living and actual reality in the physical world. The older yogas intended to save the world, but accomplished only the salvation of the individual, one's own self, by passing beyond the world, realising the supreme Spirit and Truth and never coming back. Thus the world remained what it has ever been: only a few escaped out of it. Our yoga enters its crucial phase, its characteristic and its most difficult turn, when it seeks to bring down the highest consciousness once realised on the heights and make it enter into the life of the world and fix it there as the permanent possession of earthly life.
The key is to find the poise where both the extremes meet, the junction of the two levels of consciousness, the transcendent and the manifested, where the two not only do not contradict or oppose each other, but are aspects or modes of the same Truth, indissolubly united and unified. It is just the border-line, the last point of the manifested world and the first point of the Unmanifest (as one goes upward). If you are able to find the point you have not to make a choice between two irreconcilables, either the Brahman or the world. It is only when you miss the point that you are forced to the choice: some choose the other side of the border, the static consciousness, the eternal immutable pure being, self-absorbed and self-sufficient; others who dare not do that, turn to the world and remain entangled and drowned in its darkness, ignorance, travail, undelight, impotency and misery. But, as I have said, this is not the necessary or inevitable solutionif solution it is at allof the enigma.
The first condition, however, to arrive at the crucial or synthetic state of consciousness (which is, in fact, the basic supramental consciousness, as Sri Aurobindo calls it) is the realisation that the world, that is to say, physical consciousness does not exist by itself. By itself, it is nothing. As the Prayer says, it knows nothing, it can do nothing, it is nothing.1 This realisation must not be merely a mental perception, a perception in the inner consciousness alone; but the body, the physical existence itself must be conscious and in that consciousness see and experience the truth that by itself it is a void, non-existence: it becomes so however only to find that it is real, supremely real when it is suffused with its true substance, when it is the embodiment or vehicle of the supramental consciousness.
07.01 - The Joy of Union; the Ordeal of the Foreknowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
FATE followed her foreseen immutable road.
Man's hopes and longings build the journeying wheels
--
Indomitable and immutable.
At first to her beneath the sapphire heavens
--
Were pushed in front to meet the immutable doom;
Defenceless, nude, bound to her human lot
07.02 - The Parable of the Search for the Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
Its peak immutable above mind's air,
A Power within her answered the still Voice:
07.03 - The Entry into the Inner Countries, #Savitri, #Sri Aurobindo, #Integral Yoga
Truth's rounded outcome firm, immutable
And this harmonic building of world-fact,
07.05 - The Finding of the Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
World-symbols of immutable potency.
On the walls covered with significant shapes
08.08 - The Mind s Bazaar, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
I propose to give you a task. You have ideas on things. You must surely have ideas on the world, life, the why of existence and the whence and the whither, wherefore we are here, our present occupation, our future realisation, etc., etc. Now try to put all these ideas in front of you and then arrange them. Will you find it easy? Surely it will amuse you and you will discover amazing things. First of all, the very work itself of exposition, that is to say, simply placing the ideas side by side in front of you, all the ideas that you have on a given subject, as if you were writing out a composition given in your class, will bring to you funny revelations. If you did not already have the habit of holding to a central idea, a central immutable truth, if that were possible, around which you arranged all the collateral ideas, organised them in a logical order, if, I say, you did not do anything like that before, you would find yourself, if not in a sad, at least in a comic situation. You can't imagine how many contradictory thoughts you are thinking in the course of an hour without the least surprise! For example, take this subject: "what is the goal towards which life is moving?" or "why do men take birth only to die?"take a subject a little general and even somewhat abstract like this and not the problem of why football today and not basket-ballthings can be easily explained away there and then try to line up all your ideas on the matter; you will see how queer the affair is.
How to distinguish between an idea that is one's own and an idea coming from elsewhere (a book or a person)?
09.01 - Towards the Black Void, #Savitri, #Sri Aurobindo, #Integral Yoga
And sheltered still the same immutable orbs.
The two opposed each other with their eyes,
09.02 - The Journey in Eternal Night and the Voice of the Darkness, #Savitri, #Sri Aurobindo, #Integral Yoga
Insisting on the immutable Decree,
Insisting on the immitigable Law
10.03 - The Debate of Love and Death, #Savitri, #Sri Aurobindo, #Integral Yoga
Persuade first Nature's fixed immutable laws
And make the impossible thy daily work.
10.04 - The Dream Twilight of the Earthly Real, #Savitri, #Sri Aurobindo, #Integral Yoga
In an immutable order's hierarchy
Where Nature changes not, man cannot change:
--
Dreamless in heaven's immutable domain.
On their aspiring tops, sublime and still,
--
Content to live beneath the immutable yoke;
Man turns to a nobler walk, a master path.
--
And change on the immutable's deathless poise.
The Timeless looks out from the travelling hours;
10.12 - The Divine Grace and Love, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
Grace is of Maheshwari, that is to say, it is the special attribute, a particular emanation of her own self, it is a form of herself in an attitude that belongs particularly to her. Love is of Mahalaxmi it is her own special form and gesture. Or, varying the image we may say Grace is Shiva, the benign white radiance on the supreme heights enveloping the creation in its calm immutable compassion; while Krishna is Love, the immortal delight dwelling in the heart of mortality.
***
1.01 - Foreward, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
For it is a fact that the tradition of a secret meaning and a mystic wisdom couched in the Riks of the ancient Veda was as old as the Veda itself. The Vedic Rishis believed that their Mantras were inspired from higher hidden planes of consciousness and contained this secret knowledge. The words of the Veda could only be known in their true meaning by one who was himself a seer or mystic; from others the verses withheld their hidden knowledge. In one of Vamadeva's hymns in the fourth Mandala (IV.3.16) the Rishi describes himself as one illumined expressing through his thought and speech words of guidance, "secret words" - nin.ya vacamsi - "seer-wisdoms that utter their inner meaning to the seer" - kavyani kavaye nivacana. The Rishi Dirghatamas speaks of the Riks, the Mantras of the Veda, as existing "in a supreme ether, imperishable and immutable in which all the gods are seated", and he adds "one who knows not That what shall he do with the Rik?" (I.164.39) He further alludes to four planes from which the speech issues, three of them hidden in the secrecy while the fourth is human, and from there comes the ordinary word; but the word and thought of the Veda belongs to the higher planes (I.164.45).
Elsewhere in the Riks the Vedic Word is described (X.71) as that which is supreme and the topmost height of speech, the best and the most faultless. It is something that is hidden in secrecy and from there comes out and is manifested. It has entered into the truth-seers, the Rishis, and it is found by following the track of their speech. But all cannot enter into its secret meaning. Those who do not know the inner sense are as men who seeing see not, hearing hear not, only to one here and there the Word desiring him like a beautifully robed wife to a husb and lays open her body. Others unable to drink steadily of the milk of the Word, the Vedic cow, move with it as with one that gives no milk, to him the Word is a tree without flowers or fruits. This is quite clear and precise; it results from it beyond doubt that even then while the Rig Veda was being written the Riks were regarded as having a secret sense which was not open to all. There was an occult and spiritual knowledge in the sacred hymns and by this knowledge alone, it is said, one can know the truth and rise to a higher existence. This belief was not a later tradition but held, probably, by all and evidently by some of the greatest Rishis such as Dirghatamas and Vamadeva.
1.01 - Isha Upanishad, #Isha Upanishad, #unset, #Zen
Atman, self-existent and immutable being. The phrase means ordinarily "all creatures", but its literal sense is evidently insisted on in the expression bhutani abhut "became the
Becomings". The idea is the acquisition in man of the supreme consciousness by which the one Self in him extends itself to embrace all creatures and realises the eternal act by which that One manifests itself in the multiple forms of the universal motion.
1.01 - The Divine and The Universe, #Words Of The Mother III, #The Mother, #Integral Yoga
O, to see no longer the appearances which change incessantly; to contemplate only the Divines immutable oneness in everything and everywhere!
29 September 1954
1.02.1 - The Inhabiting Godhead - Life and Action, #Isha Upanishad, #unset, #Zen
Spirit is lord of Its movement, one, immutable, free, stable and eternal.
The Movement with all its formed objects has been created in order to provide a habitation for the Spirit who, being One, yet dwells multitudinously in the multiplicity of His mansions.
--
Since He is one and indivisible, the Spirit in all is one and their multiplicity is a play of His cosmic consciousness. Therefore each human being is in his essence one with all others, free, eternal, immutable, lord of Nature.
TRANSITIONAL THOUGHT
1.02.2.1 - Brahman - Oneness of God and the World, #Isha Upanishad, #unset, #Zen
Space, is immutable. He possesses eternally in Himself all that
is, has been or ever can be, and He therefore does not increase
--
Stable and the Moving. We must see It in eternal and immutable
Spirit and in all the changing manifestations of universe and
1.02.2.2 - Self-Realisation, #Isha Upanishad, #unset, #Zen
Brahman is, subjectively, Atman, the Self or immutable existence
of all that is in the universe. Everything that changes in us, mind,
--
unmoving or immutable; Kshara, moving or mutable; and Para
or Uttama, Supreme or Highest.
1.02.3.1 - The Lord, #Isha Upanishad, #unset, #Zen
on an equal, immutable and eternal Infinity is what we call the
Universe. Sa paryagat.
--
The immutable is the still and secret foundation of the play
and the movement, extended equally, impartially in all things,
--
THE PURE immutable
The pure immutability of the Lord is "bright". It is a luminosity
1.02.3.3 - Birth and Non-Birth, #Isha Upanishad, #unset, #Zen
The Self outside Nature does not become; it is immutable as well
as eternal. The Self in Nature becomes, it changes its states and
10.24 - Savitri, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
Ashwapati now passes into the higher luminous regions. He enters regions of larger breath and wider movement the higher vital and then into the yet more luminous region of the higher mind. He reaches the heavens where immortal sages and the divinities and the gods themselves dwell. Even these Ashwapati finds to be only partial truths, various aspects, true but limited, of the One Reality beyond. Thus he leaves all behind and reaches into the single sole Reality, the transcendental Truth of things, the status vast and infinite and eternal, immutable existence and consciousness and bliss.
A Vastness brooded free from sense of Space,
--
Once more Savitri, even like Ashwapati, has to make a choice between two destinies, two soul-movementsalthough the choice is already made even before it is offered to her. Ashwapati had to abandon, we know, the silent immutable transcendent status of pure light in order to ba the in this lower earthly light. Savitri too as the prototype of human consciousness chose and turned to this light of the earth.
The Rishi of the Upanishad declared: they who worship only Ignorance enter into darkness, but they who worship knowledge alone enter into a still darker darkness. This world of absolute light which Savitri names 'everlasting day' is what the Upanishadic Rishi sees and describes as the golden lid upon the face of the Sun. The Sun is the complete integral light of the Truth in its fullness. The golden covering has to be removed if one is to see the Sun itselfto live the integral life, one has to possess the integral truth.
1.02 - Karma Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
33. Think you are man; man will you become. Think you are Brahman; Brahman will you become. This is the immutable divine law.
34. If there is no agency, if there is no selfish motive, action becomes an inaction. You are not bound by an action.
1.02 - Prayer of Parashara to Vishnu, #Vishnu Purana, #Vyasa, #Hinduism
That chief principle (Pradhāna), which is the indiscrete cause, is called by the sages also Prakriti (nature): it is subtile, uniform, and comprehends what is and what is not (or both causes and effects); is durable, self-sustained, illimitable, undecaying, and stable; devoid of sound or touch, and possessing neither colour nor form; endowed with the three qualities (in equilibrium); the mother of the world; without beginning; and that into which all that is produced is resolved[14]. By that principle all things were invested in the period subsequent to the last dissolution of the universe, and prior to creation[15]. For Brahmans learned in the Vedas, and teaching truly their doctrines, explain such passages as the following as intending the production of the chief principle (Pradhāna). "There was neither day nor night, nor sky nor earth, nor darkness nor light, nor any other thing, save only One, unapprehensible by intellect, or That which is Brahma and Pumān (spirit) and Pradhāna (matter)[16]." The two forms which are other than the essence of unmodified Viṣṇu, are Pradhāna (matter) and Puruṣa (spirit); and his other form, by which those two are connected or separated, is called Kāla (time)[17]. When discrete substance is aggregated in crude nature, as in a foregone dissolution, that dissolution is termed elemental (Prākrita). The deity as Time is without beginning, and his end is not known; and from him the revolutions of creation, continuance, and dissolution unintermittingly succeed: for when, in the latter season, the equilibrium of the qualities (Pradhāna) exists, and spirit (Pumān) is detached from matter, then the form of Viṣṇu which is Time abides[18]. Then the supreme Brahma, the supreme soul, the substance of the world, the lord of all creatures, the universal soul, the supreme ruler, Hari, of his own will having entered into matter and spirit, agitated the mutable and immutable principles, the season of creation being arrived, in the same manner as fragrance affects the mind from its proximity merely, and not from any immediate operation upon mind itself: so the Supreme influenced the elements of creation[19]. Puruṣottama is both the agitator and the thing to be agitated; being present in the essence of matter, both when it is contracted and expanded[20]. Viṣṇu, supreme over the supreme, is of the nature of discrete forms in the atomic productions, Brahmā and the rest (gods, men, &c.)
Then from that equilibrium of the qualities (Pradhāna), presided over by soul[21], proceeds the unequal developement of those qualities (constituting the principle Mahat or Intellect) at the time of creation[22]. The Chief principle then invests that Great principle, Intellect, and it becomes threefold, as affected by the quality of goodness, foulness, or darkness, and invested by the Chief principle (matter) as seed is by its skin. From the Great principle (Mahat) Intellect, threefold Egotism, (Aha
1.02 - The Divine Is with You, #Words Of The Mother II, #The Mother, #Integral Yoga
The Divines Presence is for us an absolute, immutable, invariable fact.
12 September 1954
--
contemplation, and the calm vision of the Divines immutable
eternity.
1.02 - The Eternal Law, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
have two ways of looking at life which are opposite sides of one reality. Between the pragmatic truth on which the vital thought of modern Europe enamoured of the vigour of life, all the dance of God in Nature, puts so vehement and exclusive a stress and the eternal immutable Truth to which the Indian mind enamoured of calm and poise loves to turn with an equal passion for an exclusive finding,
there is no such divorce and quarrel as is now declared by the partisan mind, the separating reason, the absorbing passion of an exclusive will of realisation. The one eternal immutable Truth is the Spirit and without the Spirit the pragmatic truth of a self-creating universe would have no origin or foundation; it would be barren of significance, empty of inner guidance, lost in its end, a fire-work display shooting up into the void only to fall away and perish in midair. But neither is the pragmatic truth a dream of the non-existent, an illusion or a long lapse into some futile delirium of creative imagination; that would be to make the eternal Spirit a drunkard or a dreamer, the fool of his own gigantic self-hallucinations. The truths of universal existence are of two kinds, truths of the spirit which are themselves eternal and immutable, and these are the great things that cast themselves out into becoming and there constantly realize their powers and significances, and the play of the consciousness with them, the discords, the musical variations, soundings of possibility,
progressive notations, reversions, perversions, mounting conversions into a greater figure of harmony; and of all these things the Spirit has made, makes always his universe. But it is himself that he makes in it,
1.02 - THE NATURE OF THE GROUND, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
The simple, absolute and immutable mysteries of divine Truth are hidden in the super-luminous darkness of that silence which revealeth in secret. For this darkness, though of deepest obscurity, is yet radiantly clear; and, though beyond touch and sight, it more than fills our unseeing minds with splendours of transcendent beauty. We long exceedingly to dwell in this translucent darkness and, through not seeing and not knowing, to see Him who is beyond both vision and knowledgeby the very fact of neither seeing Him nor knowing Him. For this is truly to see and to know and, through the abandonment of all things, to praise Him who is beyond and above all things. For this is not unlike the art of those who carve a life-like image from stone; removing from around it all that impedes clear vision of the latent form, revealing its hidden beauty solely by taking away. For it is, as I believe, more fitting to praise Him by taking away than by ascription; for we ascribe attri butes to Him, when we start from universals and come down through the intermediate to the particulars. But here we take away all things from Him going up from particulars to universals, that we may know openly the unknowable, which is hidden in and under all things that may be known. And we behold that darkness beyond being, concealed under all natural light.
Dionysius the Areopagite
1.02 - The Principle of Fire, #Initiation Into Hermetics, #Franz Bardon, #Occultism
Bible we read: Fiat Lux There shall be light. The origin of the light, of course, is to be sought in the fire. Each element and therefore that of fire, too, has two polarities, i.e., the active and the passive one, which means positive (+) and negative (-). Plus will always signify the constructive, the creative, the productive sources whereas minus stands for all that is destructive or dissecting. There are always two basic qualities, which must be clearly distinguished in each element. Religions have always imputed the good to the active and the evil to the passive side. But fundamentally spoken, there are no such things as good or bad; they are nothing but human conceptions. In the Universe there is neither good nor evil, because everything has been created according to immutable rules, wherein the Divine Principle is reflected and only by knowing these rules, shall we be able to come near to the Divinity.
As mentioned before, the fiery principle owns the expansion, which I shall call electrical fluid for the sake of better comprehension. This definition does not just point to the roughly material electricity in spite of its having a certain analogy to it.
1.02 - The Two Negations 1 - The Materialist Denial, #The Life Divine, #Sri Aurobindo, #Integral Yoga
3:If we assert only pure Spirit and a mechanical unintelligent substance or energy, calling one God or Soul and the other Nature, the inevitable end will be that we shall either deny God or else turn from Nature. For both Thought and Life, a choice then becomes imperative. Thought comes to deny the one as an illusion of the imagination or the other as an illusion of the senses; Life comes to fix on the immaterial and flee from itself in a disgust or a self-forgetting ecstasy, or else to deny its own immortality and take its orientation away from God and towards the animal. Purusha and Prakriti, the passively luminous Soul of the Sankhyas and their mechanically active Energy, have nothing in common, not even their opposite modes of inertia; their antinomies can only be resolved by the cessation of the inertly driven Activity into the immutable Repose upon which it has been casting in vain the sterile procession of its images. Shankara's wordless, inactive Self and his Maya of many names and forms are equally disparate and irreconcilable entities; their rigid antagonism can terminate only by the dissolution of the multitudinous illusion into the sole Truth of an eternal Silence.
4:The materialist has an easier field; it is possible for him by denying Spirit to arrive at a more readily convincing simplicity of statement, a real Monism, the Monism of Matter or else of Force. But in this rigidity of statement it is impossible for him to persist permanently. He too ends by positing an unknowable as inert, as remote from the known universe as the passive Purusha or the silent Atman. It serves no purpose but to put off by a vague concession the inexorable demands of Thought or to stand as an excuse for refusing to extend the limits of inquiry. Therefore, in these barren contradictions the human mind cannot rest satisfied. It must seek always a complete affirmation; it can find it only by a luminous reconciliation. To reach that reconciliation it must traverse the degrees which our inner consciousness imposes on us and, whether by objective method of analysis applied to Life and Mind as to Matter or by subjective synthesis and illumination, arrive at the repose of the ultimate unity without denying the energy of the expressive multiplicity. Only in such a complete and catholic affirmation can all the multiform and apparently contradictory data of existence be harmonised and the manifold conflicting forces which govern our thought and life discover the central Truth which they are here to symbolise and variously fulfil. Then only can our Thought, having attained a true centre, ceasing to wander in circles, work like the Brahman of the Upanishad, fixed and stable even in its play and its worldwide coursing, and our life, knowing its aim, serve it with a serene and settled joy and light as well as with a rhythmically discursive energy.
1.03 - Tara, Liberator from the Eight Dangers, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
phenomena are not solid things with their own immutable and inherent
essence. Rather, they exist like illusions in that they appear one way but exist
1.03 - The Uncreated, #unset, #Anonymous, #Various
For outside the immobile immutable duration itself, continuity,which is an incessant recommencement,poses the same riddle; outside the Uncreated all is continually being created without cessation, from moment to moment, and the last commencement is no less difficult to understand than the first. All the worlds moments are equally mysterious and if one could explain a single one of them, one would have explained all.
Religion, then, errs in fearing the disappearance of the miracle which it places at the beginning of things; for that wondrous miracle is incessantly being accomplished in a fashion the most simple and natural in the world. Because it is so simple and natural, we pay no attention to it, but every thought, every movement repeats the inexplicable prodigy.
--
The Unique, Impersonal, immutable being in existence, how can the multiple, individual and transient exist? And what are they?
Otherwise put,wherefore life? Wherefore the worlds?
1.04 - Magic and Religion, #The Golden Bough, #James George Frazer, #Occultism
certain, being determined by immutable laws, the operation of which
can be foreseen and calculated precisely; the elements of caprice,
--
or caprice of personal beings, but by the operation of immutable
laws acting mechanically. In magic, indeed, the assumption is only
1.04 - Reality Omnipresent, #The Life Divine, #Sri Aurobindo, #Integral Yoga
4:But what then of that silent Self, inactive, pure, self-existent, self-enjoying, which presented itself to us as the abiding justification of the ascetic? Here also harmony and not irreconcilable opposition must be the illuminative truth. The silent and the active Brahman are not different, opposite and irreconcilable entities, the one denying, the other affirming a cosmic illusion; they are one Brahman in two aspects, positive and negative, and each is necessary to the other. It is out of this Silence that the Word which creates the worlds for ever proceeds; for the Word expresses that which is self-hidden in the Silence. It is an eternal passivity which makes possible the perfect freedom and omnipotence of an eternal divine activity in innumerable cosmic systems. For the becomings of that activity derive their energies and their illimitable potency of variation and harmony from the impartial support of the immutable Being, its consent to this infinite fecundity of its own dynamic Nature.
5:Man, too, becomes perfect only when he has found within himself that absolute calm and passivity of the Brahman and supports by it with the same divine tolerance and the same divine bliss a free and inexhaustible activity. Those who have thus possessed the Calm within can perceive always welling out from its silence the perennial supply of the energies that work in the universe. It is not, therefore, the truth of the Silence to say that it is in its nature a rejection of the cosmic activity. The apparent incompatibility of the two states is an error of the limited Mind which, accustomed to trenchant oppositions of affirmation and denial and passing suddenly from one pole to the other, is unable to conceive of a comprehensive consciousness vast and strong enough to include both in a simultaneous embrace. The Silence does not reject the world; it sustains it. Or rather it supports with an equal impartiality the activity and the withdrawal from the activity and approves also the reconciliation by which the soul remains free and still even while it lends itself to all action.
1.04 - The Core of the Teaching, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
Others again speak of the Gita as if the doctrine of devotion were its whole teaching and put in the background its monistic elements and the high place it gives to quietistic immergence in the one self of all. And undoubtedly its emphasis on devotion, its insistence on the aspect of the Divine as Lord and Purusha and its doctrine of the Purushottama, the Supreme Being who is superior both to the mutable Being and to the immutable and who is what in His relation to the world we know as God, are the most striking and among the most vital elements of the Gita.
Still, this Lord is the Self in whom all knowledge culminates and the Master of sacrifice to whom all works lead as well as the
--
Gita would have us live also in the immutable and the Supreme; in the changing march of Time, and the Gita would have us live in the Eternal. Or if these higher things are now beginning to be vaguely envisaged, it is only to make them subservient to man and society; but God and spirituality exist in their own right and not as adjuncts. And in practice the lower in us must learn to exist for the higher, in order that the higher also may in us consciously exist for the lower, to draw it nearer to its own altitudes.
Therefore it is a mistake to interpret the Gita from the standpoint of the mentality of today and force it to teach us the disinterested performance of duty as the highest and all-sufficient law. A little consideration of the situation with which the Gita deals will show us that this could not be its meaning. For the whole point of the teaching, that from which it arises, that which compels the disciple to seek the Teacher, is an inextricable clash of the various related conceptions of duty ending in the collapse of the whole useful intellectual and moral edifice erected by the human mind. In human life some sort of a clash arises fairly often, as for instance between domestic duties and the call of the country or the cause, or between the claim of the country and the good of humanity or some larger religious or moral principle.
--
a deity who is the supreme and only Self though by him not yet realised in his own being. This is the initial step. Secondly, not only the desire of the fruit, but the claim to be the doer of works has to be renounced in the realisation of the Self as the equal, the inactive, the immutable principle and of all works as simply the operation of universal Force, of the Nature-Soul, Prakriti, the unequal, active, mutable power. Lastly, the supreme Self has to be seen as the supreme Purusha governing this Prakriti, of whom the soul in Nature is a partial manifestation, by whom all works are directed, in a perfect transcendence, through Nature. To him love and adoration and the sacrifice of works have to be offered; the whole being has to be surrendered to Him and the whole consciousness raised up to dwell in this divine consciousness so that the human soul may share in His divine transcendence of
Nature and of His works and act in a perfect spiritual liberty.
1.04 - The Gods of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
But we have first one more step in our evidence to notice,the final & conclusive link. In the Taittiriya Upanishad we are told that there are three vyahritis, Bhur, Bhuvar, Swar, but the Rishi Mahachamasya insisted on a fourth, Mahas. What is this fourth vyahriti? It is evidently some old Vedic idea and can hardly fail to be our maho arnas. I have already, in my introduction, outlined briefly the Vedic, Vedantic & Puranic system of the seven worlds and the five bodies. In this system the three vyahritis constitute the lower half of existence which is in bondage to Avidya. Bhurloka is the material world, our dwelling place, in which Annam predominates, in which everything is subject to or limited by the laws of matter & material consciousness. Bhuvar are the middle worlds, antariksha, between Swar & Bhur, vital worlds in which Prana, the vital principle predominates and everything is subject to or limited by the laws of vitality & vital consciousness. Swarloka is the supreme world of the triple system, the pure mental kingdom in which manasei ther in itself or, as one goes higher, uplifted & enlightened by buddhipredominates & by the laws of mind determines the life & movements of the existences which inhabit it. The three Puranic worlds Jana, Tapas, Satya,not unknown to the Vedaconstitute the Parardha; they are the higher ranges of existence in which Sat, Chit, Ananda, the three mighty elements of the divine nature predominate respectively, creative Ananda or divine bliss in Jana, the power of Chit (Chich-chhakti) or divine Energy in Tapas, the extension [of] Sat or divine being in Satya. But these worlds are hidden from us, avyaktalost for us in the sushupti to which only great Yogins easily attain & only with the Anandaloka have we by means of the anandakosha some difficult chance of direct access. We are too joyless to bear the surging waves of that divine bliss, too weak or limited to move in those higher ranges of divine strength & being. Between the upper hemisphere & the lower is Maharloka, the seat of ideal knowledge & pure Truth, which links the free spirits to the bound, the gods who deliver to the gods who are in chains, the wide & immutable realms to these petty provinces where all shifts, all passes, all changes. We see therefore that Mahas is still vijnanam and we can no longer hesitate to identify our subjective principle of mahas, source of truth & right thinking awakened by Saraswati through the perceptive intelligence, with the Vedantic principle of vijnana or pure buddhi, instrument of pure Truth & ideal knowledge.
We do not find that the Rishi Mahachamasya succeeded in getting his fourth vyahriti accepted by the great body of Vedantic thinkers. With a little reflection we can see the reason why. The vijnana or mahat is superior to reasoning. It sees and knows, hears and knows, remembers & knows by the ideal principles of drishti, sruti and smriti; it does not reason and know.Or withdrawing into the Mahan Atma, it is what it exercises itself upon and therefore knowsas it were, by conscious identity; for that is the nature of the Mahan Atma to be everything separately and collectively & know it as an object of his Knowledge and yet as himself. Always vijnana knows things in the whole & therefore in the part, in the mass & therefore in the particular. But when ideal knowledge, vijnana, looks out on the phenomenal world in its separate details, it then acquires an ambiguous nature. So long as it is not assailed by mind, it is still the pure buddhi and free from liability to errors. The pure buddhi may assign its reasons, but it knows first & reasons afterwards,to explain, not to justify. Assailed by mind, the ideal buddhi ceases to be pure, ceases to be ideal, becomes sensational, emotional, is obliged to found itself on data, ends not in knowledge but in opinion and is obliged to hold doubt with one hand even while it tries to grasp certainty by the other. For it is the nature of mind to be shackled & frightened by its data. It looks at things as entirely outside itself, separate from itself and it approaches them one by one, groups them & thus arrives at knowledge by synthesis; or if [it] looks at things in the mass, it has to appreciate them vaguely and then take its parts and qualities one by one, arriving at knowledge by a process of analysis. But it cannot be sure that the knowledge it acquires, is pure truth; it can never be safe against mixture of truth & error, against one-sided knowledge which leads to serious misconception, against its own sensations, passions, prejudices and false associations. Such truth as it gets can only be correct even so far as it goes, if all the essential data have been collected and scrupulously weighed without any false weights or any unconscious or semi-conscious interference with the balance. A difficult undertaking! So we can form reliable conclusions, and then too always with some reserve of doubt,about the past & the present.Of the future the mind can know nothing except in eternally fixed movements, for it has no data. We try to read the future from the past & present and make the most colossal blunders. The practical man of action who follows there his will, his intuition & his instinct, is far more likely to be correct than the scientific reasoner. Moreover, the mind has to rely for its data on the outer senses or on its own inner sensations & perceptions & it can never be sure that these are informing it correctly or are, even, in their nature anything but lying instruments. Therefore we say we know the objective world on the strength of a perpetual hypothesis. The subjective world we know only as in a dream, sure only of our own inner movements & the little we can learn from them about others, but there too sure only of this objective world & end always in conflict of transitory opinions, a doubt, a perhaps. Yet sure knowledge, indubitable Truth, the Vedic thinkers have held, is not only possible to mankind, but is the goal of our journey. Satyam eva jayate nanritam satyena pantha vitato devayanah yenakramantyrishayo hyaptakama yatra tat satyasya paramam nidhanam. Truth conquers and not falsehood, by truth the path has been extended which the gods follow, by which sages attaining all their desire arrive where is that Supreme Abode of Truth. The very eagerness of man for Truth, his untameable yearning towards an infinite reality, an infinite extension of knowledge, the fact that he has the conception of a fixed & firm truth, nay the very fact that error is possible & persistent, mare indications that pure Truth exists.We follow no chimaera as a supreme good, nor do the Powers of Darkness fight against a mere shadow. The ideal Truth is constantly coming down to us, constantly seeking to deliver us from our slavery to our senses and the magic circle of our limited data. It speaks to our hearts & creates the phenomenon of Faith, but the heart has its lawless & self-regarding emotions & disfigures the message. It speaks to the Imagination, our great intellectual instrument which liberates us from the immediate fact and opens the mind to infinite possibility; but the imagination has her pleasant fictions & her headlong creative impulse and exaggerates the truth & distorts & misplaces circumstances. It speaks to the intellect itself, bids it criticise its instruments by vichara and creates the critical reason, bids it approach the truth directly by a wide passionless & luminous use of the pure judgment, and creates shuddha buddhi or Kants pure reason; bids it divine truth & learn to hold the true divination & reject the counterfeit, and creates the intuitive reason & its guardian, intuitive discrimination or viveka. But the intellect is impatient of error, eager for immediate results and hurries to apply what it receives before it has waited & seen & understood. Therefore error maintains & even extends her reign. At last come the logician & modern rationalist thinker; disgusted with the exaggeration of these movements, seeing their errors, unable to see their indispensable utility, he sets about sweeping them away as intellectual rubbish, gets rid of faith, gets rid of flexibility of mind, gets rid of sympathy, pure reason & intuition, puts critical reason into an ill lightened dungeon & thinks now, delivered from these false issues, to compass truth by laborious observation & a rigid logic. To live on these dry & insufficient husks is the last fate of impure vijnanam or buddhi confined in the data of the mind & sensesuntil man wronged in his nature, cabined in his possibilities revolts & either prefers a luminous error or resumes his broadening & upward march.
1.05 - Character Of The Atoms, #Of The Nature Of Things, #Lucretius, #Poetry
Must be composed of matter immutable.
For if the primal germs in any wise
1.06 - Confutation Of Other Philosophers, #Of The Nature Of Things, #Lucretius, #Poetry
Since an immutable somewhat still must be,
Lest all things utterly be sped to naught;
1.06 - MORTIFICATION, NON-ATTACHMENT, RIGHT LIVELIHOOD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
Happy is the man who, by continually effacing all images and through introversion and the lifting up of his mind to God, at last forgets and leaves behind all such hindrances. For by such means only, he operates inwardly, with his naked, pure, simple intellect and affections, about the most pure and simple object, God. Therefore see that thy whole exercise about God within thee may depend wholly and only on that naked intellect, affection and will. For indeed, this exercise cannot be discharged by any bodily organ, or by the external senses, but only by that which constitutes the essence of manunderstanding and love. If, therefore, thou desirest a safe stair and short path to arrive at the end of true bliss, then, with an intent mind, earnestly desire and aspire after continual cleanness of heart and purity of mind. Add to this a constant calm and tranquillity of the senses, and a recollecting of the affections of the heart, continually fixing them above. Work to simplify the heart, that being immovable and at peace from any invading vain phantasms, thou mayest always stand fast in the Lord within thee, to that degree as if thy soul had already entered the always present now of eternity that is, the state of the deity. To mount to God is to enter into oneself. For he who so mounts and enters and goes above and beyond himself, he truly mounts up to God. The mind must then raise itself above itself and say, He who above all I need is above all I know. And so carried into the darkness of the mind, gathering itself into that all-sufficient good, it learns to stay at home and with its whole affection it cleaves and becomes habitually fixed in the supreme good within. Thus continue, until thou becomest immutable and dost arrive at that true life which is God Himself, perpetually, without any vicissitude of space or time, reposing in that inward quiet and secret mansion of the deity.
Albertus Magnus (?)
--
The relationship between moral action and spiritual knowledge is circular, as it were, and reciprocal. Selfless behaviour makes possible an accession of knowledge, and the accession of knowledge makes possible the performance of further and more genuinely selfless actions, which in their turn enhance the agents capacity for knowing. And so on, if all goes well and there is perfect docility and obedience, indefinitely. The process is summed up in a few lines of the Maitrayana Upanishad. A man undertakes right action (which includes, of course, right recollectedness and right meditation), and this enables him to catch a glimpse of the Self that underlies his separate individuality. Having seen his own self as the Self, he becomes selfless (and therefore acts selflessly) and in virtue of selflessness he is to be conceived as unconditioned. This is the highest mystery, betokening emancipation; through selflessness he has no part in pleasure or pain (in other words, he enters a state of non-attachment or holy indifference), but achieves absoluteness (or as Albertus Magnus phrases it, becomes immutable and arrives at that true life which is God Himself).
When mortification is perfect, its most characteristic fruit is simplicity.
1.06 - The Sign of the Fishes, #Aion, #Carl Jung, #Psychology
Item, that they are immutable in the new rock, that they rejoice
in naught and are troubled by naught.
1.07 - Standards of Conduct and Spiritual Freedom, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
23:In other words there is, above society's external law and man's moral law and beyond them, though feebly and ignorantly aimed at by something within them, a larger truth of a vast unbound consciousness, a law divine towards which both these blind and gross formulations are progressive faltering steps that try to escape from the natural law of the animal to a more exalted light or universal rule. That divine standard, since the godhead in us is our spirit moving towards its own concealed perfection, must be a supreme spiritual law and truth of our nature. Again, as we are embodied beings in the world with a common existence and nature and yet individual souls capable of direct touch with the Transcendent, this supreme truth of ourselves must have a double character. It must be a law and truth that discovers the perfect movement, harmony, rhythm of a great spiritualised collective life and determines perfectly our relations with each being and all beings in Nature's varied oneness. It must be at the same time a law and truth that discovers to us at each moment the rhythm and exact steps of the direct expression of the Divine in the soul, mind, life, body of the individual creature.1 And we find in experience that this supreme light and force of action in its highest expression is at once an imperative law and an absolute freedom. It is an imperative law because it governs by immutable Truth our every inner and outer movement. And yet at each moment and in each movement the absolute freedom of the Supreme handles the perfect plasticity of our conscious and liberated nature.
24:The ethical idealist tries to discover this supreme law in his own moral data, in the inferior powers and factors that belong to the mental and ethical formula. And to sustain and organise them he selects a fundamental principle of conduct essentially unsound and constructed by the intellect - utility, hedonism, reason, intuitive conscience or any other generalised standard. All such efforts are foredoomed to failure. Our inner nature is the progressive expression of the eternal Spirit and too complex a power to be tied down by a single dominant mental or moral principle. Only the supramental consciousness can reveal to its differing and conflicting forces their spiritual truth and harmonise their divergences.
1.07 - The Primary Data of Being, #unset, #Anonymous, #Various
Outside the immutable and permanent there can be nothing but becoming, tendency, succession of ephemeral and relative states; and each relativity being but a relation, no moment, no term of the succession exists except by virtue of the others, no state has any reality by itself. The separate being cannot be anything more than a changing; it is an illusion which renews itself and persists only by constant transformation, an illusion which perpetuates and by the very perpetuation realises itself.
If the desire to be, the formative condition of the being, had not the possibility of clothing itself incessantly in different modes and renewing its contents at each moment, the being would have been a fugitive appearance vanishing as soon as it was born. Nothing can subsist without a continual new creation into something else. But for that it is necessary that an indefinite series of possibilities should be able to awake successively into action.
--
Two of these terms, the immutable and the Indivisible, represent in a negative form the unknowables of the Absolute, and their opposites, the divisible and the mutable, represent in a positive form the very essence of the relative.
Joined in pairs, each negative to a positive, the mutable to the indivisible, the immutable to the divisible, they form productive couples which are the parent roots of all our categories. For the character of mutable indivisibility which belongs to Time, belongs also to Quality, to pure Force, to Mind, as opposed to the character of divisible Immobility which belongs to Space, to Quantity, to Matter properly so called.
One might define these two groups of opposite categories as belonging the one to masculine activities abstract, synthetic, involutive, productive of transformation, the other to feminine passivities concrete, analytic, evolutionary, powerful for conservation.
1.08 - Karma, the Law of Cause and Effect, #Initiation Into Hermetics, #Franz Bardon, #Occultism
An immutable law, which has its aspect just in the akasa principle, is the law of cause and effect. Each cause sets free a corresponding effect. This law works everywhere as the most sublime rule. Consequently every deed proceeds from a cause or is followed by any result. Therefore we should not only accept Karma as a rule for our good actions, as the oriental philosophy puts it, but its signification reaches farther and is a very deep one. Instinctively all men have the feeling that something good can bring good results only and again all the evil must end up with evil or, in the words of a proverb, Whatsoever a man sows, that shall he reap. Everybody is bound to know this law and to respect it. This law of cause and effect governs the elemental principles, too. I have no intention to enter into details of this law, which could be expressed in a few words, as they are quite clear so that every reasonable man will understand them. Subject to this law of cause and effect is also the law of evolution or development. Thus development is an aspect of the karma law.
1.08 - The Methods of Vedantic Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
11:Sad Brahman, Existence pure, indefinable, infinite, absolute, is the last concept at which Vedantic analysis arrives in its view of the universe, the fundamental Reality which Vedantic experience discovers behind all the movement and formation which constitute the apparent reality. It is obvious that when we posit this conception, we go entirely beyond what our ordinary consciousness, our normal experience contains or warrants. The senses and sense-mind know nothing whatever about any pure or absolute existence. All that our sense-experience tells us of, is form and movement. Forms exist, but with an existence that is not pure, rather always mixed, combined, aggregated, relative. When we go within ourselves, we may get rid of precise form, but we cannot get rid of movement, of change. Motion of Matter in Space, motion of change in Time seem to be the condition of existence. We may say indeed, if we like, that this is existence and that the idea of existence in itself corresponds to no discoverable reality. At the most in the phenomenon of selfawareness or behind it, we get sometimes a glimpse of something immovable and immutable, something that we vaguely perceive or imagine that we are beyond all life and death, beyond all change and formation and action. Here is the one door in us that sometimes swings open upon the splendour of a truth beyond and, before it shuts again, allows a ray to touch us, - a luminous intimation which, if we have the strength and firmness, we may hold to in our faith and make a starting-point for another play of consciousness than that of the sense-mind, for the play of Intuition.
12:For if we examine carefully, we shall find that Intuition is our first teacher. Intuition always stands veiled behind our mental operations. Intuition brings to man those brilliant messages from the Unknown which are the beginning of his higher knowledge. Reason only comes in afterwards to see what profit it can have of the shining harvest. Intuition gives us that idea of something behind and beyond all that we know and seem to be which pursues man always in contradiction of his lower reason and all his normal experience and impels him to formulate that formless perception in the more positive ideas of God, Immortality, Heaven and the rest by which we strive to express it to the mind. For Intuition is as strong as Nature herself from whose very soul it has sprung and cares nothing for the contradictions of reason or the denials of experience. It knows what is because it is, because itself it is of that and has come from that, and will not yield it to the judgment of what merely becomes and appears. What the Intuition tells us of, is not so much Existence as the Existent, for it proceeds from that one point of light in us which gives it its advantage, that sometimes opened door in our own self-awareness. Ancient Vedanta seized this message of the Intuition and formulated it in the three great declarations of the Upanishads, "I am He", "Thou art That, O Swetaketu", "All this is the Brahman; this Self is the Brahman".
1.08 - The Synthesis of Movement, #unset, #Anonymous, #Various
But if each instant of its course associates it a little more with the movement of the Infinite, each instant also, if it arrests the torrent of the becoming which sweeps it onward, enables it to enjoy the repose of the immutable and communicate in its absolute silence with the silence of the Absolute. For in every moment there is That towards which tends its infinite progress.
***
1.09 - Equality and the Annihilation of Ego, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
6:Equality does not mean a fresh ignorance or blindness; it does not call for and need not initiate a greyness of vision and a blotting out of all hues. Difference is there, variation of expression is there and this variation we shall appreciate, - far more justly than we could when the eye was clouded by a partial and erring love and hate, admiration and scorn, sympathy and antipathy, attraction and repulsion. But behind the variation we shall always see the Complete and immutable who dwells within it and we shall feel, know or at least, if it is hidden from us, trust in the wise purpose and divine necessity of the particular manifestation, whether it appear to our human standards harmonious and perfect or crude and unfinished or even false and evil.
7:And so too we shall have the same equality of mind and soul towards all happenings, painful or pleasurable, defeat and success, honour and disgrace, good repute and ill-repute, good fortune and evil fortune. For in all happenings we shall see the will of the Master of all works and results and a step in the evolving expression of the Divine. He manifests himself, to those who have the inner eye that sees, in forces and their play and results as well as in things and in creatures. All things move towards a divine event; each experience, suffering and want no less than joy and satisfaction, is a necessary link in the carrying out of a universal movement which it is our business to understand and second. To revolt, to condemn, to cry out is the impulse of our unchastened and ignorant instincts. Revolt like everything else has its uses in the play and is even necessary, helpful, decreed for the divine development in its own time and stage; but the movement of an ignorant rebellion belongs to the stage of the soul's childhood or to its raw adolescence. The ripened soul does not condemn but seeks to understand and master, does not cry out but accepts or toils to improve and perfect, does not revolt inwardly but labours to obey and fulfil and transfigure. Therefore we shall receive all things with an equal soul from the hands of the Master. Failure we shall admit as a passage as calmly as success until the hour of the divine victory arrives. Our souls and minds and bodies will remain unshaken by acutest sorrow and suffering and pain if in the divine dispensation they come to us, unoverpowered by intensest joy and pleasure. Thus supremely balanced we shall continue steadily on our way meeting all things with an equal calm until we are ready for a more exalted status and can enter into the supreme and universal Ananda.
--
9:There is next a period of high-seated impartiality and indifference in which the soul becomes free from exultation and depression and escapes from the snare of the eagerness of joy as from the dark net of the pangs of grief and suffering. All things and persons and forces, all thoughts and feelings and sensations and actions, one's own no less than those of others, are regarded from above by a spirit that remains intact and immutable and is not disturbed by these things. This is the philosophic period of the preparation of equality, a wide and august movement. But indifference must not settle into an inert turning away from action and experience; it must not be an aversion born of weariness, disgust and distaste, a recoil of disappointed or satiated desire, the sullenness of a baffled and dissatisfied egoism forced back from its passionate aims. These recoils come inevitably in the unripe soul and may in some way help the progress by a discouragement of the eager desire-driven vital nature, but they are not the perfection towards which we labour. The indifference or the impartiality that we must seek after is a calm superiority of the high-seated soul above the contacts of things;1 it regards and accepts or rejects them but is not moved in the rejection and is not subjected by the acceptance. It begins to feel itself near, kin to, one with a silent Self and Spirit self-existent and separate from the workings of Nature which it supports and makes possible, part of or merged in the motionless calm Reality that transcends the motion and action of the universe. The gain of this period of high transcendence is the soul's peace unrocked and unshaken by the pleasant ripplings or by the tempestuous waves and billows of the world's movement.
10:If we can pass through these two stages of the inner change without being arrested or fixed in either, we are admitted to a greater divine equality which is capable of a spiritual ardour and tranquil passion of delight, a rapturous, all-understanding and all-possessing equality of the perfected soul, an intense and even wideness and fullness of its being embracing all things. This is the supreme period and the passage to it is through the joy of a total self-giving to the Divine and to the universal Mother For strength is then crowned by a happy mastery, peace deepens into bliss, the possession of the divine calm is uplifted and made the ground for the possession of the divine movement. But if this greater perfection is to arrive, the soul's impartial high-seatedness looking down from above on the flux of forms and personalities and movements and forces must be modified and change into a new sense of strong and calm submission and a powerful and intense surrender. This submission will be no longer a resigned acquiescence but a glad acceptance: for there will be no sense of suffering or of the bearing of a burden or cross; love and delight and the joy of self-giving will be its brilliant texture. And this surrender will be not only to a divine Will which we perceive and accept and obey, but to a divine Wisdom in the Will which we recognise and a divine Love in it which we feel and rapturously suffer, the wisdom and love of a supreme Spirit and Self of ourselves and all with which we can achieve a happy and perfect unity. A lonely power, peace and stillness is the last word of the philosophic equality of the sage; but the soul in its integral experience liberates itself from this self-created status and enters into the sea of a supreme and allembracing ecstasy of the beginningless and endless beatitude of the Eternal. Then we are at last capable of receiving all contacts with a blissful equality, because we feel in them the touch of the imperishable Love and Delight, the happiness absolute that hides ever in the heart of things. The gain of this culmination in a universal and equal rapture is the soul's delight and the opening gates of the Bliss that is infinite, the Joy that surpasses all understanding.
1.09 - Legend of Lakshmi, #Vishnu Purana, #Vyasa, #Hinduism
"We glorify him who is all things; the lord supreme over all; unborn, imperishable; the protector of the mighty ones of creation; the unperceived, indivisible Nārāyaṇa; the smallest of the smallest, the largest of the largest, of the 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; in whom are not the qualities of goodness, foulness, or darkness, that belong to undeveloped nature. May that purest of all pure spirits this day be propitious to us. May that Hari be propitious to us, whose inherent might is not an object of the progressive chain of moments or of days, that make up time. May he who is called the supreme god, who is not in need of assistance, Hari, the soul of all embodied substance, be favourable unto us. May that Hari, who is both cause and effect; who is the cause of cause, the effect of effect; he who is the effect of successive effect; who is the effect of the effect of the effect himself; the product of the effect of the effect of the effect, or elemental substance; to him I bow[5]. The cause of the cause; the cause of the cause of the cause; the cause of them all; to him I bow. To him who is the enjoyer and thing to be enjoyed; the creator and thing to be created; who is the agent and the effect; to that supreme being I bow. The infinite nature of Viṣṇu is pure, intelligent, perpetual, unborn, undecayable, inexhaustible, inscrutable, immutable; it is neither gross nor subtile, nor capable of being defined: to that ever holy nature of Viṣṇu I bow. To him whose faculty to create the universe abides in but a part of but the ten-millionth part of him; to him who is one with the inexhaustible supreme spirit, I bow: and to the glorious nature of the supreme Viṣṇu, which nor gods, nor sages, nor I, nor Śa
kara apprehend; that nature which the Yogis, after incessant effort, effacing both moral merit and demerit, behold to be contemplated in the mystical monosyllable Om: the supreme glory of Viṣṇu, who is the first of all; of whom, one only god, the triple energy is the same with Brahmā, Viṣṇu, and Śiva: oh lord of all, great soul of all, asylum of all, undecayable, have pity upon thy servants; oh Viṣṇu, be manifest unto us."
1.09 - Sri Aurobindo and the Big Bang, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
movement from the immutable is an eternal phenomenon
20 John Horgan: The End of Science, p. 104.
1.09 - The Pure Existent, #The Life Divine, #Sri Aurobindo, #Integral Yoga
4:But to settle the account we have to know what is this All, this infinite and omnipotent energy. And here we come to a fresh complication. For it is asserted to us by the pure reason and it seems to be asserted to us by Vedanta that as we are subordinate and an aspect of this Movement, so the movement is subordinate and an aspect of something other than itself, of a great timeless, spaceless Stability, sthan.u, which is immutable, inexhaustible and unexpended, not acting though containing all this action, not energy, but pure existence. Those who see only this world-energy can declare indeed that there is no such thing: our idea of an eternal stability, an immutable pure existence is a fiction of our intellectual conceptions starting from a false idea of the stable: for there is nothing that is stable; all is movement and our conception of the stable is only an artifice of our mental consciousness by which we secure a standpoint for dealing practically with the movement. It is easy to show that this is true in the movement itself. There is nothing there that is stable. All that appears to be stationary is only a block of movement, a formulation of energy at work which so affects our consciousness that it seems to be still, somewhat as the earth seems to us to be still, somewhat as a train in which we are travelling seems to be still in the midst of a rushing landscape. But is it equally true that underlying this movement, supporting it, there is nothing that is moveless and immutable? Is it true that existence consists only in the action of energy? Or is it not rather that energy is an output of Existence?
5:We see at once that if such an Existence is, it must be, like the Energy, infinite. Neither reason nor experience nor intuition nor imagination bears witness to us of the possibility of a final terminus. All end and beginning presuppose something beyond the end or beginning. An absolute end, an absolute beginning is not only a contradiction in terms, but a contradiction of the essence of things, a violence, a fiction. Infinity imposes itself upon the appearances of the finite by its ineffugable self-existence.
--
9:Necessarily, when we say it is without them, we mean that it exceeds them, that it is something into which they pass in such a way as to cease to be what we call form, quality, quantity and out of which they emerge as form, quality and quantity in the movement. They do not pass away into one form, one quality, one quantity which is the basis of all the rest, - for there is none such, - but into something which cannot be defined by any of these terms. So all things that are conditions and appearances of the movement pass into That from which they have come and there, so far as they exist, become something that can no longer be described by the terms that are appropriate to them in the movement. Therefore we say that the pure existence is an Absolute and in itself unknowable by our thought although we can go back to it in a supreme identity that transcends the terms of knowledge. The movement, on the contrary, is the field of the relative and yet by the very definition of the relative all things in the movement contain, are contained in and are the Absolute. The relation of the phenomena of Nature to the fundamental ether which is contained in them, constitutes them, contains them and yet is so different from them that entering into it they cease to be what they now are, is the illustration given by the Vedanta as most nearly representing this identity in difference between the Absolute and the relative. Necessarily, when we speak of things passing into that from which they have come, we are using the language of our temporal consciousness and must guard ourselves against its illusions. The emergence of the movement from the immutable is an eternal phenomenon and it is only because we cannot conceive it in that beginningless, endless, ever-new moment which is the eternity of the Timeless that our notions and perceptions are compelled to place it in a temporal eternity of successive duration to which are attached the ideas of an always recurrent beginning, middle and end.
10:But all this, it may be said, is valid only so long as we accept the concepts of pure reason and remain subject to them. But the concepts of reason have no obligatory force. We must judge of existence not by what we mentally conceive, but by what we see to exist. And the purest, freest form of insight into existence as it is shows us nothing but movement. Two things alone exist, movement in Space, movement in Time, the former objective, the latter subjective. Extension is real, duration is real, Space and Time are real. Even if we can go behind extension in Space and perceive it as a psychological phenomenon, as an attempt of the mind to make existence manageable by distributing the indivisible whole in a conceptual Space, yet we cannot go behind the movement of succession and change in Time. For that is the very stuff of our consciousness. We are and the world is a movement that continually progresses and increases by the inclusion of all the successions of the past in a present which represents itself to us as the beginning of all the successions of the future, - a beginning, a present that always eludes us because it is not, for it has perished before it is born. What is, is the eternal, indivisible succession of Time carrying on its stream a progressive movement of consciousness also indivisible.2 Duration then, eternally successive movement and change in Time, is the sole absolute. Becoming is the only being.
11.01 - The Eternal Day The Souls Choice and the Supreme Consummation, #Savitri, #Sri Aurobindo, #Integral Yoga
Its pose of ecstasy immutable.
Plains lay that seemed the expanse of God's wide sleep,
1.1.02 - The Aim of the Integral Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
Ignorance, Illusion or Lila: when you enter the static and immutable Divine Truth, they say, you pass out of cosmic existence.
They [the ancient Yogas] aimed at realisation and did not care
1.1.03 - Brahman, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
The immutable Brahman is only a base for the transcendent action which comes down into its peace and silence and fills it with power also and Ananda and the light of knowledge.
Spirit and Life
1.10 - Conscious Force, #The Life Divine, #Sri Aurobindo, #Integral Yoga
9:But since Force is thus inherent in existence and it is the nature of Force to have this double or alternative potentiality of rest and movement, that is to say, of self-concentration in Force and self-diffusion in Force, the question of the how of the movement, its possibility, initiating impulsion or impelling cause does not arise. For we can easily, then, conceive that this potentiality must translate itself either as an alternative rhythm of rest and movement succeeding each other in Time or else as an eternal self-concentration of Force in immutable existence with a superficial play of movement, change and formation like the rising and falling of waves on the surface of the ocean. And this superficial play - we are necessarily speaking in inadequate images - may be either coeval with the self-concentration and itself also eternal or it may begin and end in Time and be resumed by a sort of constant rhythm; it is then not eternal in continuity but eternal in recurrence.
10:The problem of the how thus eliminated, there presents itself the question of the why. Why should this possibility of a play of movement of Force translate itself at all? why should not Force of existence remain eternally concentrated in itself, infinite, free from all variation and formation? This question also does not arise if we assume Existence to be non-conscious and consciousness only a development of material energy which we wrongly suppose to be immaterial. For then we can say simply that this rhythm is the nature of Force in existence and there is absolutely no reason to seek for a why, a cause, an initial motive or a final purpose for that which is in its nature eternally self-existent. We cannot put that question to eternal self-existence and ask it either why it exists or how it came into existence; neither can we put it to self-force of existence and its inherent nature of impulsion to movement. All that we can then inquire into is its manner of self-manifestation, its principles of movement and formation, its process of evolution. Both Existence and Force being inert, - inert status and inert impulsion, - both of them unconscious and unintelligent, there cannot be any purpose or final goal in evolution or any original cause or intention.
1.10 - The Yoga of the Intelligent Will, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
We must remember the psychological order of the Sankhya which the Gita accepts. On one side there is the Purusha, the soul calm, inactive, immutable, one, not evolutive; on the other side there is Prakriti or Nature-force inert without the conscious
Soul, active but only by juxtaposition to that consciousness, by contact with it, as we would say, not so much one at first as indeterminate, triple in its qualities, capable of evolution and involution. The contact of soul and nature generates the play of subjectivity and objectivity which is our experience of being; what is to us the subjective first evolves, because the soulconsciousness is the first cause, inconscient Nature-force only the second and dependent cause; but still it is Nature and not
--
For evidently there are two possibilities of the action of the intelligent will. It may take its downward and outward orientation towards a discursive action of the perceptions and the will in the triple play of Prakriti, or it may take its upward and inward orientation towards a settled peace and equality in the calm and immutable purity of the conscious silent soul no longer subject to the distractions of Nature. In the former alternative the subjective being is at the mercy of the objects of sense, it lives in the outward contact of things. That life is the life of desire. For the senses excited by their objects create a restless or often violent disturbance, a strong or even headlong outward movement towards the seizure of these objects and their enjoyment, and they carry away the sense-mind, "as the winds carry away a ship upon the sea"; the mind subjected to the emotions, passions, longings, impulsions awakened by this outward movement of the senses carries away similarly the intelligent will, which loses therefore its power of calm discrimination and mastery. Subjection of the soul to the confused play
The Yoga of the Intelligent Will
11.15 - Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
We must understand however that there is divinity and divinity. There is a divinity that suffers, supports and transcends all that is existent. For it is the all-reality, all-consciousness, the ever-present and omnipresent immutable behind the mutabilities of creation. That does not take part in the cosmic struggle, the universal urge of progress forward. Apart from the divinity that suffers, there is a divinity that shapesand is shaped at the same time, shapes from behind and is shaped itself in front. This dynamic Divine Sri Aurobindo calls the supramental Divine or the incarnate Divine Mother.
In the inevitable course of evolution man is something that will be surpassed, not in the sense that he will be rejected and thrown out as an unnecessary element, like some of the prehistoric animals, no, he will still be at the head of earthly creation, but undergo a sea-change, as it were, and be transmuted into a divine creature.
1.11 - Delight of Existence - The Problem, #The Life Divine, #Sri Aurobindo, #Integral Yoga
4:In other words, that which has thrown itself out into forms is a triune Existence-Consciousness-Bliss, Sachchidananda, whose consciousness is in its nature a creative or rather a self-expressive Force capable of infinite variation in phenomenon and form of its self-conscious being and endlessly enjoying the delight of that variation. It follows that all things that exist are what they are as terms of that existence, terms of that conscious force, terms of that delight of being. Just as we find all things to be mutable forms of one immutable being, finite results of one infinite force, so we shall find that all things are variable self-expression of one invariable and all-embracing delight of self-existence. In everything that is, dwells the conscious force and it exists and is what it is by virtue of that conscious force; so also in everything that is there is the delight of existence and it exists and is what it is by virtue of that delight.
5:This ancient Vedantic theory of cosmic origin is immediately confronted in the human mind by two powerful contradictions, the emotional and sensational consciousness of pain and the ethical problem of evil. For if the world be an expression of Sachchidananda, not only of existence that is conscious-force, - for that can easily be admitted, - but of existence that is also infinite self-delight, how are we to account for the universal presence of grief, of suffering, of pain? For this world appears to us rather as a world of suffering than as a world of the delight of existence. Certainly, that view of the world is an exaggeration, an error of perspective. If we regard it dispassionately and with a sole view to accurate and unemotional appreciation, we shall find that the sum of the pleasure of existence far exceeds the sum of the pain of existence, - appearances and individual cases to the contrary notwithstanding, - and that the active or passive, surface or underlying pleasure of existence is the normal state of nature, pain a contrary occurrence temporarily suspending or overlaying that normal state. But for that very reason the lesser sum of pain affects us more intensely and often looms larger than the greater sum of pleasure; precisely because the latter is normal, we do not treasure it, hardly even observe it unless it intensifies into some acuter form of itself, into a wave of happiness, a crest of joy or ecstasy. It is these things that we call delight and seek and the normal satisfaction of existence which is always there regardless of event and particular cause or object, affects us as something neutral which is neither pleasure nor pain. It is there, a great practical fact, for without it there would not be the universal and overpowering instinct of self-preservation, but it is not what we seek and therefore we do not enter it into our balance of emotional and sensational profit and loss. In that balance we enter only positive pleasures on one side and discomfort and pain on the other; pain affects us more intensely because it is abnormal to our being, contrary to our natural tendency and is experienced as an outrage on our existence, an offence and external attack on what we are and seek to be.
1.11 - Legend of Dhruva, the son of Uttanapada, #Vishnu Purana, #Vyasa, #Hinduism
giras said; "If you desire an exalted station, worship that Govinda in whom, immutable and undecaying, all that is, exists." Pulastya said; "He who adores the divine Hari, the supreme soul, supreme glory, who is the supreme Brahma, obtains what is difficult of attainment, eternal liberation." "When that Janārddana," observed Kratu, "who in sacrifices is the soul of sacrifice, and who in abstract contemplation is supreme spirit, is pleased, there is nothing man may not acquire." Pulaha said; "Indra, having worshipped" the lord of the world, obtained the dignity of king of the celestials. Do thou adore, pious youth, that Viṣṇu, the lord of sacrifice." "Any thing, child, that the mind covets," exclaimed Vaśiṣṭha, "may be obtained by propitiating Viṣṇu, even though it he the station that is the most excellent in the three worlds."
Dhruva replied to them; "You have told me, humbly bending before you, what deity is to be propitiated: now inform me what prayer is to he meditated by me, that will offer him gratification. May the great Ṛṣis, looking upon me with favour, instruct me how I am to propitiate the god." The Ṛṣis answered; "Prince, thou deservest to hear how the adoration of Viṣṇu has been performed by those who have been devoted to his service. The mind must first be made to forsake all external impressions, and a man must then fix it steadily on that being in whom the world is. By him whose thoughts are thus concentrated on one only object, and wholly filled by it; whose spirit is firmly under control; the prayer that we shall repeat to thee is to be inaudibly recited: 'Om! glory to Vāsudeva, whose essence is divine wisdom; whose form is inscrutable, or is manifest as Brahmā, Viṣṇu, and Śiva[2].' This prayer, which was formerly uttered by your grandsire, the Manu Svāyambhuva, and propitiated by which, Viṣṇu conferred upon him the prosperity he desired, and which was unequalled in the three worlds, is to be recited by thee. Do thou constantly repeat this prayer, for the gratification of Govinda."
1.11 - The Master of the Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
Already, before we reach this last perfection, we can have the union with the Divine in works in its extreme wideness, if not yet on its most luminous heights; for we perceive no longer merely Nature or the modes of Nature, but become conscious, in our physical movements, in our nervous and vital reactions, in our mental workings, of a Force greater than body, mind and life which takes hold of our limited instruments and drives all their motions. There is no longer the sense of ourselves moving, thinking or feeling but of that moving, feeling and thinking in us. This force that we feel is the universal Force of the Divine, which, veiled or unveiled, acting directly or permitting the use of its powers by beings in the cosmos, is the one Energy that alone exists and alone makes universal or individual action possible. For this force is the Divine itself in the body of its power; all is that power of act, power of thought and knowledge, power of mastery and enjoyment, power of love. Conscious always and in everything, in ourselves and ill others, of the Master of Works possessing, inhabiting, enjoying through this Force that is himself, becoming through it all existences and all happenings, we shall have arrived at the divine union through works and achieved by that fulfilment in works all that others have gained through absolute devotion or through pure knowledge. But there is still another step that calls us, an ascent out of this cosmic identity into the identity of the divine Transcendence. The Master of our works and our being is not merely a Godhead here within us, nor is he merely a cosmic Spirit or some kind of universal Power. The world and the Divine are not one and the same thing, as a certain kind of pantheistic thinking would like to believe. The world is an emanation; it depends upon something that manifests in it but is not limited by it: the Divine is not here alone; there is a Beyond, an eternal Transcendence. The individual being also in its spiritual part is not a formation in the cosmic existence -- our ego, our mind, our life, our body are that; but the immutable spirit, the imperishable soul in us has come out of the Transcendence.
A Transcendent who is beyond all world and all Nature and yet possesses the world and its nature, who has descended with something of himself into it and is shaping it into that which as yet it is not, is the Source of our being, the Source of our works and their Master. But the seat of the Transcendent Consciousness is above in an absoluteness of divine Existence -- and there too is the absolute Power, Truth, Bliss of the Eternal -- of which our mentality can form no conception and of which even our greatest spiritual experience is only a diminished reflection in the spiritualised mind and heart, a faint shadow, a thin derivate. Yet proceeding from it there is a sort of golden corona of Light, Power, Bliss and Truth -- a divine Truth-Consciousness as the ancient mystics called it, a supermind, a Gnosis, with which this world of a lesser consciousness proceeding by Ignorance is in secret relation and which alone maintains it and prevents it from falling into a disintegrated chaos. The powers we are now satisfied to call gnosis, intuition or illumination are only fainter lights of which that is the full and flaming source, and between the highest human intelligence and it there lie many levels of ascending consciousness, highest mental or overmental, which we would have to conquer before we arrived there or could bring down its greatness and glory here. Yet, however difficult, that ascent, that victory is the destiny of the human spirit and that luminous descent or bringing down of the divine Truth is the inevitable term of the troubled evolution of the earth-nature; that intended consummation is its raison d'etre, our culminating state and the explanation of our terrestrial existence. For though the Transcendental Divine is already here as the Purushottama in the secret heart of our mystery, he is veiled by many coats and disguises of his magic world-wide Yoga-Maya; it is only by the ascent and victory of the Soul here in the body that the disguises can fall away and the dynamis of the supreme Truth replace this tangled weft of half-truth that becomes creative error, this emergent Knowledge that is converted by its plunge into the inconscience of Matter and its slow partial return towards itself into an effective Ignorance.
1.11 - The Soul or the Astral Body, #Initiation Into Hermetics, #Franz Bardon, #Occultism
As it has been said before, according to the elements, the soul is divided in exactly the same way as the body. The psychic functions, powers and properties also have their seat respectively in the soul and certain centres analogous to all the elements, which the Indian philosophy designates as charkas. The awakening of these charkas is named Kundalini yoga in the Indian doctrine. I desist, however, from a comment on these lotuses or centres, because the student interested in this problem will find all the necessary enlightenment in the respective literature. I will touch on it only slightly and say that the lowest centre is the so-called Muladhara or earth centre, having its seat in the lowest part of the soul. The next centre is that of the water, with its seat in the region of the sexual organs and designated in the Indian terminology as Swadisthana. The centre of fire, as centre of the soul, is in the umbilical region and is named Manipura. The centre of air as compensatory element is in the region of the heart and is termed Anahata. The centre of the ether or principle of akasa is found in the region of the neck and is named Visudha. Another centre, that of volition and intellect, is between the eyebrows and is called Ajna. As the supreme and most divine centre is regarded as the thousand-petaled lotus, named Sahasrara from which derive and are influenced all the other powers of the centres. Beginning at the top, from the supreme centre, along the neck, down to the lowest centre, like a channel runs the socalled Susumna or the akasa-principle already known to us, liable for the connection and control of the entire centres. Later on, I shall come back to the problem of the evocation of the snake-power in the single centres. In describing the soul, the principal task will be to establish the connection of the elements with their positive and negative polarities in the soul, and give a neat idea of it. One will see that the body, as well as the soul, with their effects are alive and working, that their preservation and destruction are subject to the immutable laws of the four-pole magnet, i.e., the secret of the tetragrammaton, and governed by them. If he who is to be initiated will attentively meditate about it, he will win a clear idea not only of the bodily functions, but also of those of the soul, and come to a sound notion of the mutual interaction according to the original laws.
1.11 - The Three Purushas, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
In the oceanic stir and change of universal Nature the soul or Purusha is the standing-point, stable, unmoving, unchanging, eternal,nitya sarvagata sthur acaloya santana. In the whole, the Purusha or soul is one,there is One Spirit which supports the stir of the Universe, not many. In the individual the One Purusha has three stages of personality; He is One, but triple, trivt. The Upanishads speak of two birds on one tree, of which one eats the fruit of the tree, the other, seated on a higher branch, does not eat but watches its fellow; one is a or lord of itself, the other is ana, not lord of itself, and it is when the eater looks up and perceives the greatness of the watcher and fills himself with it that grief, death, subjection,in one word my, ignorance and illusion, ceases to touch him. There are two unborn who are male and one unborn who is female; she is the tree with its sweet and bitter fruit, the two are the birds. One of the unborn enjoys her sweetness, the other has put it away from him. These are the two Purushas, the akara, or immutable spirit, and the kara, or apparently mutable, and the tree or woman is Prakriti, universal Energy which the Europeans call Nature. The kara purua is the soul in Nature and enjoying Nature, the akara purua is the soul above Nature and watching her. But there is One who is not seated on the tree but occupies and possesses it, who is not only lord of Himself, but lord of all that is: He is higher than the kara, higher than the akara, He is Purushottama, the Soul one with God, with the All.
These three Purushas are described in the fifteenth chapter of the Gita. There are two Purushas in the world, the akara and the kara,the kara is all creatures, the akara is called kastha, the one on the summit. There is another Purusha, the highest (uttama), called also the Paramatma or Supreme Spirit, who enters into the three worlds, (the worlds of suupti, svapna, jgrat, otherwise the causal, mental and physical planes of existence), and sustains them as their imperishable lord. And in the thirteenth chapter, while drawing the distinction between the lower Purusha and the higher, Sri Krishna defines more minutely the relations of God and the individual soul to Nature. Prakriti is the basic source of cause, effect and agency; the Purusha, of the sense of enjoyment of happiness and grief; for it is the soul in Nature (Purusha in Prakriti) that enjoys the threefold workings of things caused by Nature, (the play of conservation, creation and destruction; reception, reaction and resistance; illumination, misconception and obscuration; calm, work and inertia; all being different manifestations of three fundamental forces called the gunas or essential properties of Prakriti), and it is the attachment of the soul to the gunas that is the cause of births in bodies good and evil. The highest Purusha in this body is the one who watches, who sanctions, who enjoys, who upholds, who is the mighty Lord and the Supreme Soul.
The personality of the Supreme Soul is universal, not individual. Whatever is in all creatures, character, idea, imagination, experience, sensation, motion, is contained by Him as an object of spiritual enjoyment without limiting or determining Him. He is all things at once. Such a universality is necessary to support and supply individual existence, but it cannot be the determining limit of individual existence. Something has to be reserved, something put forward, and this partial manifestation is the individual. It is verily an eternal part of Me that in the world of individual existence becomes the Jiva or individual. The Jiva or individual is kara purua, and between him and the Supreme stands the akara purua, the bird on the summit of the tree, joyous in his own bliss, undisturbed by the play of Nature, impartially watching it, receiving its images on his calm immovable existence without being for a moment bound or affected, eternally self-gathered, eternally free. This akara purua is our real self, our divine unity with God, our inalienable freedom from that which is transient and changing. If it did not exist, there would be no escape from the bondage of life and death, joy and grief, sin and virtue; we should be prisoners in a cage without a door, beating our wings against the bars in vain for an exit; life and death, joy and grief, sin and virtue would be eternal, ineffugable realities, not temporary rules determining the great game of life, and we should be unwilling actors, not free playmates of God able to suspend and renew the game when we will. It is by realising our oneness with the akara purua that we get freedom from ignorance, freedom from the cords of desire, freedom from the imperative law of works. On the other hand if the akara purua were all, as the Sankhya philosophy contends, there would be no basis for different experience, no varying personality, every individual existence would be precisely like every other individual existence, the development and experience of one soul in Nature an exact replica of the development and experience of another soul. It is the kara purua who is all creatures, and the variety of experience, character and development is effected by a particular part of the universal swabhava or nature of conscious existence in phenomena being attached to a particular individual or Jiva. This is what is meant by saying that it is a part of God which becomes the Jiva. This swabhava, once determined, does not change; but it manifests various parts of itself, at various times, under various circumstances, in various forms of action and various bodies suited to the action or development it has to enjoy. It is for this reason that the Purusha in Nature is called kara, fluid, shifting, although it is not in reality fluid or shifting, but constant, eternal and immutable, santana. It is the variety of its enjoyment in Time, Space and Causality that makes it kara. The enjoyment of the akara purua is self-existent, beyond Time, Space and Causality, aware of but undisturbed by the continual multitudinous flux and reflux of Prakriti. The enjoyment of Purushottama is both in Prakriti and beyond it, it embraces and is the reality of all experience and enjoyment.
Development is determined by the kara purua, but not conducted by him. It is Prakriti, the Universal Energy, that conducts development under the law of cause and effect, and is the true agent. The soul is not the agent, but the lord who enjoys the results of the action of his agent, Prakriti or Nature; only by his attachment to Prakriti he forgets himself and identifies himself with her so as to have the illusion of agency and, by thus forgetting himself, ceases to be lord of himself, becomes subject to Causality, imprisoned in Time and Space, bound by the work which he sanctions. He himself, being a part of God, is made in His image, of one nature with Him. Therefore what God is, he also is, only with limitation, subject to Time, Space and Causality, because he has, of his own will, accepted that bondage. He is the witness, and if he ceased to watch, the drama would stop. He is the source of sanction, and what he declares null and void, drops away from the development. He is the enjoyer, and if he became indifferent, that individual development would be arrested. He is the upholder, and if he ceased to sustain the dhra, the vehicle, it would fall and cease. He is the lord, and it is for his pleasure that Nature acts. He is the spirit, and matter is only his vehicle, his robe, his means of self-expression. But all his sanctions, refusals, behests act not at once, not there and then, not by imperative absolute compulsion, but subject to lapse of time, change of place, working of cause to effect. The lapse may be brief or long, a moment or centuries; the change small or great, here or in another world; the working direct or indirect, with the rapid concentration of processes which men call a miracle or with the careful and laboured evolution in which every step is visibly ordered and deliberate; but so long as the Jiva is bound, his lordship is limited and constitutional, not despotic and absolute. His sanction and signature are necessary, but it is the Lords spiritual and temporal of his mind and body, the Commons in his external environment who do the work of the State, execute, administer, legislate.
1.11 - Works and Sacrifice, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
The Sankhya starts from the notion of the divine status as that of the immutable and inactive Purusha which each soul is in reality and makes an opposition between inactivity of Purusha and activity of Prakriti; so its logical culmination is cessation of all works. Yoga starts from the notion of the Divine as Ishwara, lord of the operations of Prakriti and therefore superior to them, and its logical culmination is not cessation of works but the soul's superiority to them and freedom even though doing all works.
In the opposition of Vedism and Vedantism works, karma, are restricted to Vedic works and sometimes even to Vedic sacrifice and ritualised works, all else being excluded as not useful to salvation. Vedism of the Mimansakas insisted on them as the means, Vedantism taking its stand on the Upanishads looked on them as only a preliminary belonging to the state of ignorance and in the end to be overpassed and rejected, an obstacle to the seeker of liberation. Vedism worshipped the Devas, the gods, with sacrifice and held them to be the powers who assist our salvation. Vedantism was inclined to regard them as powers of the mental and material world opposed to our salvation (men, says the Upanishad, are the cattle of the gods, who do not desire man to know and be free); it saw the Divine as the immutable
Brahman who has to be attained not by works of sacrifice and worship but by knowledge. Works only lead to material results and to an inferior Paradise; therefore they have to be renounced.
--
Yoga and worship and sacrifice and austerity, and if it is true that sacrifice offered to the Devas leads only to material results and to Paradise, it is also true that sacrifice offered to the Ishwara leads beyond them to the great liberation. For the Lord and the immutable Brahman are not two different beings, but one and the same Being, and whoever strives towards either, is striving towards that one divine Existence. All works in their totality find their culmination and completeness in the knowledge of the
Divine, sarvam karmakhilam partha jnane parisamapyate. They are not an obstacle, but the way to the supreme knowledge.
--
Sankhya. Vedism is a specialised and narrow form of Yoga; the principle of the Vedantists is identical with that of the Sankhyas, for to both the movement of salvation is the recoil of the intelligence, the buddhi, from the differentiating powers of Nature, from ego, mind, senses, from the subjective and the objective, and its return to the undifferentiated and the immutable. It is with this object of reconciliation in his mind that the Teacher first approaches his statement of the doctrine of sacrifice; but throughout, even from the very beginning, he keeps his eye not on the restricted Vedic sense of sacrifice and works, but on their larger and universal application, - that widening of narrow and formal notions to admit the great general truths they unduly restrict which is always the method of the Gita.
1.1.2 - Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
Time; there we are an immutable consciousness of which Time
is not the master but the instrument as well as the field of all
--
essence of that life, the immutable consciousness that bears the
experience, the immortal substance of Nature and mentality.
1.12 - Delight of Existence - The Solution, #The Life Divine, #Sri Aurobindo, #Integral Yoga
2:As we look at these three aspects of essential Being, one in reality, triune to our mental view, separable only in appearance, in the phenomena of the divided consciousness, we are able to put in their right place the divergent formulae of the old philosophies so that they unite and become one, ceasing from their agelong controversy. For if we regard world-existence only in its appearances and only in its relation to pure, infinite, indivisible, immutable Existence, we are entitled to regard it, describe it and realise it as Maya. Maya in its original sense meant a comprehending and containing consciousness capable of embracing, measuring and limiting and therefore formative; it is that which outlines, measures out, moulds forms in the formless, psychologises and seems to make knowable the Unknowable, geometrises and seems to make measurable the limitless. Later the word came from its original sense of knowledge, skill, intelligence to acquire a pejorative sense of cunning, fraud or illusion, and it is in the figure of an enchantment or illusion that it is used by the philosophical systems.
3:World is Maya. World is not unreal in the sense that it has no sort of existence; for even if it were only a dream of the Self, still it would exist in It as a dream, real to It in the present even while ultimately unreal. Nor ought we to say that world is unreal in the sense that it has no kind of eternal existence; for although particular worlds and particular forms may or do dissolve physically and return mentally from the consciousness of manifestation into the non-manifestation, yet Form in itself, World in itself are eternal. From the non-manifestation they return inevitably into manifestation; they have an eternal recurrence if not an eternal persistence, an eternal immutability in sum and foundation along with an eternal mutability in aspect and apparition. Nor have we any surety that there ever was or ever will be a period in Time when no form of universe, no play of being is represented to itself in the eternal Conscious-Being, but only an intuitive perception that the world that we know can and does appear from That and return into It perpetually.
4:Still world is Maya because it is not the essential truth of infinite existence, but only a creation of self-conscious being, - not a creation in the void, not a creation in nothing and out of nothing, but in the eternal Truth and out of the eternal Truth of that Self-being; its continent, origin and substance are the essential, real Existence, its forms are mutable formations of That to Its own conscious perception, determined by Its own creative conscious-force. They are capable of manifestation, capable of non-manifestation, capable of other-manifestation. We may, if we choose, call them therefore illusions of the infinite consciousness, thus audaciously flinging back a shadow of our mental sense of subjection to error and incapacity upon that which, being greater than Mind, is beyond subjection to falsehood and illusion. But seeing that the essence and substance of Existence is not a lie and that all errors and deformations of our divided consciousness represent some truth of the indivisible self-conscious Existence, we can only say that the world is not essential truth of That, but phenomenal truth of Its free multiplicity and infinite superficial mutability and not truth of Its fundamental and immutable Unity.
5:If, on the other hand, we look at world-existence in relation to consciousness only and to force of consciousness, we may regard, describe and realise it as a movement of Force obeying some secret will or else some necessity imposed on it by the very existence of the Consciousness that possesses or regards it. It is then the play of Prakriti, the executive Force, to satisfy Purusha, the regarding and enjoying Conscious-Being or it is the play of Purusha reflected in the movements of Force and with them identifying himself. World, then, is the play of the Mother of things moved to cast Herself for ever into infinite forms and avid of eternally outpouring experiences.
6:Again if we look at World-Existence rather in its relation to the self-delight of eternally existent being, we may regard, describe and realise it as Lila, the play, the child's joy, the poet's joy, the actor's joy, the mechanician's joy of the Soul of things eternally young, perpetually inexhaustible, creating and re-creating Himself in Himself for the sheer bliss of that selfcreation, of that self-representation, - Himself the play, Himself the player, Himself the playground. These three generalisations of the play of existence in its relation to the eternal and stable, the immutable Sachchidananda, starting from the three conceptions of Maya, Prakriti and Lila and representing themselves in our philosophical systems as mutually contradictory philosophies, are in reality perfectly consistent with each other, complementary and necessary in their totality to an integral view of life and the world. The world of which we are a part is in its most obvious view a movement of Force; but that Force, when we penetrate its appearances, proves to be a constant and yet always mutable rhythm of creative consciousness casting up, projecting in itself phenomenal truths of its own infinite and eternal being; and this rhythm is in its essence, cause and purpose a play of the infinite delight of being ever busy with its own innumerable self-representations. This triple or triune view must be the starting-point for all our understanding of the universe.
7:Since, then, eternal and immutable delight of being moving out into infinite and variable delight of becoming is the root of the whole matter, we have to conceive one indivisible conscious Being behind all our experiences supporting them by its inalienable delight and effecting by its movement the variations of pleasure, pain and neutral indifference in our sensational existence. That is our real self; the mental being subject to the triple vibration can only be a representation of our real self put in front for the purposes of that sensational experience of things which is the first rhythm of our divided consciousness in its response and reaction to the multiple contacts of the universe. It is an imperfect response, a tangled and discordant rhythm preparing and preluding the full and unified play of the conscious Being in us; it is not the true and perfect symphony that may be ours if we can once enter into sympathy with the One in all variations and attune ourselves to the absolute and universal diapason.
8:If this view be right, then certain consequences inevitably impose themselves. In the first place, since in our depths we ourselves are that One, since in the reality of our being we are the indivisible All-Consciousness and therefore the inalienable All-Bliss, the disposition of our sensational experience in the three vibrations of pain, pleasure and indifference can only be a superficial arrangement created by that limited part of ourselves which is uppermost in our waking consciousness. Behind there must be something in us, - much vaster, profounder, truer than the superficial consciousness, - which takes delight impartially in all experiences; it is that delight which secretly supports the superficial mental being and enables it to persevere through all labours, sufferings and ordeals in the agitated movement of the Becoming. That which we call ourselves is only a trembling ray on the surface; behind is all the vast subconscient, the vast superconscient profiting by all these surface experiences and imposing them on its external self which it exposes as a sort of sensitive covering to the contacts of the world; itself veiled, it receives these contacts and assimilates them into the values of a truer, a profounder, a mastering and creative experience. Out of its depths it returns them to the surface in forms of strength, character, knowledge, impulsion whose roots are mysterious to us because our mind moves and quivers on the surface and has not learned to concentrate itself and live in the depths.
--
17:If it then be asked why the One Existence should take delight in such a movement, the answer lies in the fact that all possibilities are inherent in Its infinity and that the delight of existence - in its mutable becoming, not in its immutable being, - lies precisely in the variable realisation of its possibilities. And the possibility worked out here in the universe of which we are a part, begins from the concealment of Sachchidananda in that which seems to be its own opposite and its self-finding even amid the terms of that opposite. Infinite being loses itself in the appearance of non-being and emerges in the appearance of a finite Soul; infinite consciousness loses itself in the appearance of a vast indeterminate inconscience and emerges in the appearance of a superficial limited consciousness; infinite selfsustaining Force loses itself in the appearance of a chaos of atoms and emerges in the appearance of the insecure balance of a world; infinite Delight loses itself in the appearance of an insensible Matter and emerges in the appearance of a discordant rhythm of varied pain, pleasure and neutral feeling, love, hatred and indifference; infinite unity loses itself in the appearance of a chaos of multiplicity and emerges in a discord of forces and beings which seek to recover unity by possessing, dissolving and devouring each other. In this creation the real Sachchidananda has to emerge. Man, the individual, has to become and to live as a universal being; his limited mental consciousness has to widen to the superconscient unity in which each embraces all; his narrow heart has to learn the infinite embrace and replace its lusts and discords by universal love and his restricted vital being to become equal to the whole shock of the universe upon it and capable of universal delight; his very physical being has to know itself as no separate entity but as one with and sustaining in itself the whole flow of the indivisible Force that is all things; his whole nature has to reproduce in the individual the unity, the harmony, the oneness-in-all of the supreme Existence-Consciousness-Bliss.
18:Through all this play the secret reality is always one and the same delight of existence, - the same in the delight of the subconscious sleep before the emergence of the individual, in the delight of the struggle and all the varieties, vicissitudes, perversions, conversions, reversions of the effort to find itself amid the mazes of the half-conscious dream of which the individual is the centre, and in the delight of the eternal superconscient self-possession into which the individual must wake and there become one with the indivisible Sachchidananda. This is the play of the One, the Lord, the All as it reveals itself to our liberated and enlightened knowledge from the conceptive standpoint of this material universe.
1.12 - The Significance of Sacrifice, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
Fostered by sacrifice the gods shall give you desired enjoyments; who enjoys their given enjoyments and has not given to them, he is a thief. The good who eat what is left from the sacrifice, are released from all sin; but evil are they and enjoy sin who cook (the food) for their own sake. From food creatures come into being, from rain is the birth of food, from sacrifice comes into being the rain, sacrifice is born of work; work know to be born of Brahman, Brahman is born of the immutable; therefore is the all-pervading Brahman established in the sacrifice. He who follows not here the wheel thus set in movement, evil is his being, sensual is his delight, in vain, O Partha, that man lives." Having thus stated the necessity of sacrifice, - we shall see hereafter in what sense we may understand a passage which seems at first sight to convey only a traditional theory of ritualism and the necessity of the ceremonial offering, - Krishna proceeds to state the superiority of the spiritual man to works. "But the man whose delight is in the Self and who is satisfied with the enjoyment of the Self and in the Self he is content, for him there exists no work that needs to be done. He has no object here to be gained by action done and none to be gained by action undone;
The Significance of Sacrifice
--
This Brahman or Divine in the workings of Nature is born, as we may say, out of the Akshara, the immutable Purusha, the
Self who stands above all the modes or qualities or workings of
Nature, nistraigun.ya. The Brahman is one but self-displayed in two aspects, the immutable Being and the creator and originator of works in the mutable becoming, atman, sarvabhutani; it is the immobile omnipresent Soul of things and it is the spiritual principle of the mobile working of things, Purusha poised in himself and Purusha active in Prakriti; it is aks.ara and ks.ara. In both of these aspects the Divine Being, Purushottama, manifests himself in the universe; the immutable above all qualities is His poise of peace, self-possession, equality, samam brahma; from that proceeds His manifestation in the qualities of Prakriti and their universal workings; from the Purusha in Prakriti, from this
Brahman with qualities, proceed all the works1 of the universal energy, Karma, in man and in all existences; from that work proceeds the principle of sacrifice. Even the material interchange between gods and men proceeds upon this principle, as typified in the dependence of rain and its product food on this working and on them the physical birth of creatures. For all the working of Prakriti is in its true nature a sacrifice, yajna, with the Divine
--
That this is the right interpretation results also from the opening of the eighth chapter where the universal principles are enumerated, aks.ara (brahma), svabhava, karma, ks.ara bhava, purus.a, adhiyajna. Akshara is the immutable Brahman, spirit or self, Atman; swabhava is the principle of the self, adhyatma, operative as the original nature of the being, "own way of becoming", and this proceeds out of the self, the Akshara; Karma proceeds from that and is the creative movement, visarga, which brings all natural beings and all changing subjective and objective shapes of being into existence; the result of
Karma therefore is all this mutable becoming, the changes of nature developed out of the original self-nature, ks.ara bhava out of svabhava; Purusha is the soul, the divine element in the becoming, adhidaivata, by whose presence the workings of Karma become a sacrifice, yajna, to the Divine within; adhiyajna is this secret Divine who receives the sacrifice.
--
modes of Nature, nistraigun.ya; his soul takes its poise not in the insecurity of Prakriti, but in the peace of the immutable
Brahman, even while his actions continue in the movement of
--
But there are gradations in the range of these various forms of sacrifice, the physical offering the lowest, the sacrifice of knowledge the highest. Knowledge is that in which all this action culminates, not any lower knowledge, but the highest, selfknowledge and God-knowledge, that which we can learn from those who know the true principles of existence, that by possessing which we shall not fall again into the bewilderment of the mind's ignorance and into its bondage to mere sense-knowledge and to the inferior activity of the desires and passions. The knowledge in which all culminates is that by which "thou shalt see all existences (becomings, bhutani) without exception in the Self, then in Me." For the Self is that one, immutable, all-pervading, all-containing, self-existent reality or Brahman hidden behind our mental being into which our consciousness widens out when it is liberated from the ego; we come to see all beings as becomings, bhutani, within that one self-existence.
But this Self or immutable Brahman we see too to be the
The Significance of Sacrifice
--
self-presentation to our essential psychological consciousness of a supreme Being who is the source of our existence and of whom all that is mutable or immutable is the manifestation. He is God, the Divine, the Purushottama. To Him we offer everything as a sacrifice; into His hands we give up our actions; in His existence we live and move; unified with Him in our nature and with all existence in Him, we become one soul and one power of being with Him and with all beings; with His supreme reality we identify and unite our self-being. By works done for sacrifice, eliminating desire, we arrive at knowledge and at the soul's possession of itself; by works done in self-knowledge and Godknowledge we are liberated into the unity, peace and joy of the divine existence.
1.13 - Gnostic Symbols of the Self, #Aion, #Carl Jung, #Psychology
and immutable." 147
345 The symbol of the point is found also in alchemy, where it
1.13 - The Divine Maya, #The Life Divine, #Sri Aurobindo, #Integral Yoga
11:The philosophies which recognise Mind alone as the creator of the worlds or accept an original principle with Mind as the only mediator between it and the forms of the universe, may be divided into the purely noumenal and the idealistic. The purely noumenal recognise in the cosmos only the work of Mind, Thought, Idea: but Idea may be purely arbitrary and have no essential relation to any real Truth of existence; such Truth, if it exists, may be regarded as a mere Absolute aloof from all relations and irreconcilable with a world of relations. The idealistic interpretation supposes a relation between the Truth behind and the conceptive phenomenon in front, a relation which is not merely that of an antinomy and opposition. The view I am presenting goes farther in idealism; it sees the creative Idea as Real-Idea, that is to say, a power of Conscious Force expressive of real being, born out of real being and partaking of its nature and neither a child of the Void nor a weaver of fictions. It is conscious Reality throwing itself into mutable forms of its own imperishable and immutable substance. The world is therefore not a figment of conception in the universal Mind, but a conscious birth of that which is beyond Mind into forms of itself. A Truth of conscious being supports these forms and expresses itself in them, and the knowledge corresponding to the truth thus expressed reigns as a supramental Truth-consciousness organising real ideas in a perfect harmony before they are cast into the mental-vital-material mould. Mind, Life and Body are an inferior consciousness and a partial expression which strives to arrive in the mould of a various evolution at that superior expression of itself already existent to the Beyond-Mind. That which is in the Beyond-Mind is the ideal which in its own conditions it is labouring to realise.
12:From our ascending point of view we may say that the Real is behind all that exists; it expresses itself intermediately in an Ideal which is a harmonised truth of itself; the Ideal throws out a phenomenal reality of variable conscious-being which, inevitably drawn towards its own essential Reality, tries at last to recover it entirely whether by a violent leap or normally through the Ideal which put it forth. It is this that explains the imperfect reality of human existence as seen by the Mind, the instinctive aspiration in the mental being towards a perfectibility ever beyond itself, towards the concealed harmony of the Ideal, and the supreme surge of the spirit beyond the ideal to the transcendental. The very facts of our consciousness, its constitution and its necessity presuppose such a triple order; they negate the dual and irreconcilable antithesis of a mere Absolute to a mere relativity.
1.13 - The Lord of the Sacrifice, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
Existence, or, it may be, various self-statements of personality of the one supreme Person. Then, secret behind and within all forms and existences, we perceive too an immutable, an infinite, a timeless, an impersonal, a one unchanging spirit of existence, an indivisible Self of all that is, in which all these many find themselves to be really one. And therefore by returning to that the active, finite personality of the individual being discovers that it can release itself into a silent largeness of universality and the peace and poise of an immutable and unattached unity with all that proceeds from and is supported by this indivisible
Infinite. Or even he may escape into it from individual existence. But the highest secret of all, uttamam rahasyam, is the
--
The liberation given by this perfect impersonality is real, is complete, is indispensable; but is it the last word, the end of the whole matter? All life, all world-existence, we have said, is the sacrifice offered by Nature to the Purusha, the one and secret soul in Nature, in whom all her workings take place; but its real sense is obscured in us by ego, by desire, by our limited, active, multiple personality. We have risen out of ego and desire and limited personality and by impersonality, its great corrective, we have found the impersonal Godhead; we have identified our being with the one self and soul in whom all exist. The sacrifice of works continues, conducted not by ourselves any longer, but by Nature, - Nature operating through the finite part of our being, mind, senses, body, - but in our infinite being. But to whom then is this sacrifice offered and with what object? For the impersonal has no activity and no desires, no object to be gained, no dependence for anything on all this world of creatures; it exists for itself, in its own self-delight, in its own immutable eternal being. We may have to do works without desire as a means in order to reach this impersonal self-existence and selfdelight, but, that movement once executed, the object of works is finished; the sacrifice is no longer needed. Works may even then continue because Nature continues and her activities; but there is no longer any further object in these works. The sole reason
The Lord of the Sacrifice
1.14 - The Supermind as Creator, #The Life Divine, #Sri Aurobindo, #Integral Yoga
8:Above, the formula of the One eternally stable and immutable; below, the formula of the Many which, eternally mutable, seeks but hardly finds in the flux of things a firm and immutable standing-point; between, the seat of all trinities, of all that is biune, of all that becomes Many-in-One and yet remains One-in-Many because it was originally One that is always potentially Many. This intermediary term is therefore the beginning and end of all creation and arrangement, the Alpha and the Omega, the starting-point of all differentiation, the instrument of all unification, originative, executive and consummative of all realised or realisable harmonies. It has the knowledge of the One, but is able to draw out of the One its hidden multitudes; it manifests the Many, but does not lose itself in their differentiations. And shall we not say that its very existence points back to Something beyond our supreme perception of the ineffable Unity, - Something ineffable and mentally inconceivable not because of its unity and indivisibility, but because of its freedom from even these formulations of our mind, - Something beyond both unity and multiplicity? That would be the utter Absolute and Real which yet justifies to us both our knowledge of God and our knowledge of the world.
9:But these terms are large and difficult to grasp; let us come to precisions. We speak of the One as Sachchidananda; but in the very description we posit three entities and unite them to arrive at a trinity. We say "Existence, Consciousness, Bliss", and then we say, "they are one". It is a process of the mind. But for the unitarian consciousness such a process is inadmissible. Existence is Consciousness and there can be no distinction between them; Consciousness is Bliss and there can be no distinction between them. And since there is not even this differentiation, there can be no world. If that is the sole reality, then world is not and never existed, can never have been conceived; for indivisible consciousness is undividing consciousness and cannot originate division and differentiation. But this is a reductio ad absurdum; we cannot admit it unless we are content to base everything upon an impossible paradox and an unreconciled antithesis.
1.15 - The Possibility and Purpose of Avatarhood, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
- is very swift and easy in the human world; it belongs indeed to that world alone. The other, the divine self-fulfilment in man by the sacrifice with knowledge to the supreme Godhead, is much more difficult; its results belong to a higher plane of existence and they are less easily grasped. Men therefore have to follow the fourfold law of their nature and works and on this plane of mundane action they seek the Godhead through his various qualities. But, says Krishna, though I am the doer of the fourfold works and creator of its fourfold law, yet I must be known also as the non-doer, the imperishable, the immutable Self. "Works affect me not, nor have I desire for the fruit of works;" for
God is the impersonal beyond this egoistic personality and this strife of the modes of Nature, and as the Purushottama also, the impersonal Personality, he possesses this supreme freedom even in works. Therefore the doer of divine works even while following the fourfold law has to know and live in that which is beyond, in the impersonal Self and so in the supreme Godhead.
1.15 - The Supreme Truth-Consciousness, #The Life Divine, #Sri Aurobindo, #Integral Yoga
4:In actual fact Mind measures Time by event and Space by Matter; but it is possible in pure mentality to disregard the movement of event and the disposition of substance and realise the pure movement of Conscious-Force which constitutes Space and Time; these two are then merely two aspects of the universal force of Consciousness which in their intertwined interaction comprehend the warp and woof of its action upon itself. And to a consciousness higher than Mind which should regard our past, present and future in one view, containing and not contained in them, not situated at a particular moment of Time for its point of prospection, Time might well offer itself as an eternal present. And to the same consciousness not situated at any particular point of Space, but containing all points and regions in itself, Space also might well offer itself as a subjective and indivisible extension, - no less subjective than Time. At certain moments we become aware of such an indivisible regard upholding by its immutable self-conscious unity the variations of the universe. But we must not now ask how the contents of Time and Space would present themselves there in their transcendent truth; for this our mind cannot conceive, - and it is even ready to deny to this Indivisible any possibility of knowing the world in any other way than that of our mind and senses.
5:What we have to realise and can to a certain extent conceive is the one view and all-comprehending regard by which the Supermind embraces and unifies the successions of Time and the divisions of Space. And first, if there were not this factor of the successions of Time, there would be no change or progression; a perfect harmony would be perpetually manifest, coeval with other harmonies in a sort of eternal moment, not successive to them in the movement from past to future. We have instead the constant succession of a developing harmony in which one strain rises out of another that preceded it and conceals in itself that which it has replaced. Or, if the self-manifestation were to exist without the factor of divisible Space, there would be no mutable relation of forms or intershock of forces; all would exist and not be worked out, - a spaceless self-consciousness purely subjective would contain all things in an infinite subjective grasp as in the mind of a cosmic poet or dreamer, but would not distribute itself through all in an indefinite objective self-extension. Or again, if Time alone were real, its successions would be a pure development in which one strain would rise out of another in a subjective free spontaneity as in a series of musical sounds or a succession of poetical images. We have instead a harmony worked out by Time in terms of forms and forces that stand related to one another in an all-containing spatial extension; an incessant succession of powers and figures of things and happenings is our vision of existence.
1.15 - The world overrun with trees; they are destroyed by the Pracetasas, #Vishnu Purana, #Vyasa, #Hinduism
The Pracetasas said, "We are desirous to hear the transcendental prayers, by inaudibly reciting which the pious Kaṇḍu propitiated Keśava." On which Soma repeated as follows: "'Viṣṇu is beyond the boundary of all things: he is the infinite: he is beyond that which is boundless: he is above all that is above: he exists as finite truth: he is the object of the Veda; the limit of elemental being; unappreciable by the senses; possessed of illimitable might: he is the cause of cause; the cause of the cause of cause; the cause of finite cause; and in effects, he, both as every object and agent, preserves the universe: he is Brahma the lord; Brahma all beings; Brahma the progenitor of all beings; the imperishable: he is the eternal, undecaying, unborn Brahma, incapable of increase or diminution: Puruṣottama is the everlasting, untreated, immutable Brahma. May the imperfections of my nature be annihilated through his favour.' Reciting this eulogium, the essence of divine truth, and propitiating Keśava, Kaṇḍu obtained final emancipation.
"Who Māṛṣā was of old I will also relate to you, as the recital of her meritorious acts will be beneficial to you. She was the widow of a prince, and left childless at her husband's death: she therefore zealously worshipped Viṣṇu, who, being gratified by her adoration, appeared to her, and desired her to demand a boon; on which she revealed to him the wishes of her heart. 'I have been a widow, lord,' she exclaimed, 'even from my infancy, and my birth has been in vain: unfortunate have I been, and of little use, oh sovereign of the world. Now therefore I pray thee that in succeeding births I may have honourable husbands, and a son equal to a patriarch amongst men: may I be possessed of affluence and beauty: may I he pleasing in the sight of all: and may I be born out of the ordinary course. Grant these prayers, oh thou who art propitious to the devout.' Hṛṣikeśa, the god of gods, the supreme giver of all blessings, thus prayed to, raised her from her prostrate attitude, and said, 'In another life you shall have ten husbands of mighty prowess, and renowned for glorious acts; and you shall have a son magnanimous and valiant, distinguished by the rank of a patriarch, from whom the various races of men shall multiply, and by whose posterity the universe shall be filled. You, virtuous lady, shall be of marvellous birth, and you shall be endowed with grace and loveliness, delighting the hearts of men.' Thus having spoken, the deity disappeared, and the princess was accordingly afterwards born as Māṛṣā, who is given to you for a wife[4]."
1.17 - The Divine Soul, #The Life Divine, #Sri Aurobindo, #Integral Yoga
4:Its consciousness would not be shut out from any part of the infinite truth, nor limited by any poise or status that it might assume in its relations with others, nor condemned to any loss of self-knowledge by its acceptance of a purely phenomenal individuality and the play of practical differentiation. It would in its self-experience live eternally in the presence of the Absolute. To us the Absolute is only an intellectual conception of indefinable existence. The intellect tells us simply that there is a Brahman higher than the highest,2 an Unknowable that knows itself in other fashion than that of our knowledge; but the intellect cannot bring us into its presence. The divine soul living in the Truth of things would, on the contrary, always have the conscious sense of itself as a manifestation of the Absolute. Its immutable existence it would be aware of as the original "self-form"3 of that Transcendent, - Sachchidananda; its play of conscious being it would be aware of as manifestation of That in forms of Sachchidananda. In its every state or act of knowledge it would be aware of the Unknowable cognising itself by a form of variable self-knowledge; in its every state or act of power, will or force aware of the Transcendence possessing itself by a form of conscious power of being and knowledge; in its every state or act of delight, joy or love aware of the Transcendence embracing itself by a form of conscious self-enjoyment. This presence of the Absolute would not be with it as an experience occasionally glimpsed or finally arrived at and held with difficulty or as an addition, acquisition or culmination superimposed on its ordinary state of being: it would be the very foundation of its being both in the unity and the differentiation; it would be present to it in all its knowing, willing, doing, enjoying; it would be absent neither from its timeless self nor from any moment of Time, neither from its spaceless being nor from any determination of its extended existence, neither from its unconditioned purity beyond all cause and circumstance nor from any relation of circumstance, condition and causality. This constant presence of the Absolute would be the basis of its infinite freedom and delight, ensure its security in the play and provide the root and sap and essence of its divine being.
5:Moreover such a divine soul would live simultaneously in the two terms of the eternal existence of Sachchidananda, the two inseparable poles of the self-unfolding of the Absolute which we call the One and the Many. All being does really so live; but to our divided self-awareness there is an incompatibility, a gulf between the two driving us towards a choice, to dwell either in the multiplicity exiled from the direct and entire consciousness of the One or in the unity repellent of the consciousness of the Many. But the divine soul would not be enslaved to this divorce and duality. It would be aware in itself at once of the infinite self-concentration and the infinite self-extension and diffusion. It would be aware simultaneously of the One in its unitarian consciousness holding the innumerable multiplicity in itself as if potential, unexpressed and therefore to our mental experience of that state non-existent, and of the One in its extended consciousness holding the multiplicity thrown out and active as the play of its own conscious being, will and delight. It would equally be aware of the Many ever drawing down to themselves the One that is the eternal source and reality of their existence and of the Many ever mounting up attracted to the One that is the eternal culmination and blissful justification of all their play of difference. This vast view of things is the mould of the Truth-Consciousness, the foundation of the large Truth and Right hymned by the Vedic seers; this unity of all these terms of opposition is the real Adwaita, the supreme comprehending word of the knowledge of the Unknowable.
1.18 - M. AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
(Looking at the Panchavati) "I used to sit there. In course of time I became mad. That phase also passed away. Kala, iva, is Brahman. That which sports with Kala is Kli, the Primal Energy. Kli moves even the immutable."
Saying this, the Master sang:
1.18 - The Divine Worker, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
They are recognisable only by the light of the soul from which they come. For, it says, "what is action and what is inaction, as to this even the sages are perplexed and deluded," because, judging by practical, social, ethical, intellectual standards, they discriminate by accidentals and do not go to the root of the matter; "I will declare to thee that action by the knowledge of which thou shalt be released from all ills. One has to understand about action as well as to understand about wrong action and about inaction one has to understand; thick and tangled is the way of works." Action in the world is like a deep forest, gahana, through which man goes stumbling as best he can, by the light of the ideas of his time, the standards of his personality, his environment, or rather of many times, many personalities, layers of thought and ethics from many social stages all inextricably confused together, temporal and conventional amidst all their claim to absoluteness and immutable truth, empirical and irrational in spite of their aping of right reason. And finally the sage seeking in the midst of it all a highest foundation of fixed law and an original truth finds himself obliged to raise the
178
--
when the self-knowledge within him is released from this dark envelope, that knowledge lights up like a sun the real self within him; he knows himself then to be the soul supreme above the instruments of Nature. Pure, infinite, inviolable, immutable, he is no longer affected; no longer does he imagine himself to be modified by her workings. By complete identification with the
Impersonal he can, too, release himself from the necessity of returning by birth into her movement.
And yet this liberation does not at all prevent him from acting. Only, he knows that it is not he who is active, but the modes, the qualities of Nature, her triple gun.as. "The man who knows the principles of things thinks, his mind in Yoga (with the inactive Impersonal), 'I am doing nothing'; when he sees, hears, touches, smells, eats, moves, sleeps, breathes, speaks, takes, ejects, opens his eyes or closes them, he holds that it is only the senses acting upon the objects of the senses." He himself, safe in the immutable, unmodified soul, is beyond the grip of the three gunas, trigun.atta; he is neither sattwic, rajasic nor tamasic; he sees with a clear untroubled spirit the alternations of the natural modes and qualities in his action, their rhythmic play of light and happiness, activity and force, rest and inertia. This superiority of the calm soul observing its action but not involved in it, this traigun.attya, is also a high sign of the divine worker. By itself the idea might lead to a doctrine of the mechanical determinism of Nature and the perfect aloofness and irresponsibility of the soul; but the Gita effectively avoids this fault of an insufficient thought by its illumining supertheistic idea of the Purushottama. It makes it clear that it is not in the end Nature which mechanically determines its own action; it is the will of the Supreme which inspires her; he who has already slain the Dhritarashtrians, he of whom Arjuna is only the human instrument, a universal Soul, a transcendent Godhead is the master of her labour. The reposing of works in the Impersonal is a means of getting rid of the personal egoism of the doer, but the end is to give up all our actions to that great Lord of all, sarva-loka-mahesvara. "With a consciousness identified with the
Self, renouncing all thy actions into Me, mayi sarvan.i karman.i
--
Such only are the works of the liberated soul, muktasya karma, for in nothing does he act from a personal inception; such are the actions of the accomplished Karmayogin. They rise from a free spirit and disappear without modifying it, like waves that rise and disappear on the surface of conscious, immutable depths.
Gata-sangasya muktasya jnanavasthita-cetasah., yajnayacaratah. karma samagram pravilyate.
1.19 - Equality, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
show itself by an equal oneness with all. Impersonality is the one immutable spirit's superiority to the variations of its multiple personality in the world; in its dealings with the personalities of the universe it must show itself in the equal and impartial spirit of its action with regard to all, however various that action may be made by the variety of relations into which it is moulded or of the conditions under which it has to take place. So Krishna in the Gita says that none is dear to him, none hated, to all he is equal in spirit; yet is the God-lover the special receiver of his grace, because the relation he has created is different and the one impartial Lord of all yet meets each soul according to its way of approach to him. Desirelessness is the illimitable Spirit's superiority to the limiting attraction of the separate objects of desire in the world; when it has to enter into relations with those objects, it must show it either by an equal and impartial indifference in their possession or by an equal and impartial unattached delight in all and love for all which, because it is self-existent, does not depend upon possession or non-possession, but is in its essence unperturbed and immutable. For the spirit's bliss is in itself, and if this bliss is to enter into relations with things and creatures, it is only in this way that it can manifest its free spirituality.
Traigun.attya, transcendence of the gunas, is the unperturbed spirit's superiority to that flux of action of the modes of Nature which is in its constant character perturbed and unequal; if it has to enter into relations with the conflicting and unequal activities of Nature, if the free soul is to allow its nature any action at all, it must show its superiority by an impartial equality towards all activities, results or happenings.
--
In tamasic equality by itself there is no real liberation; but it can be made a powerful starting-point, if, as in Indian asceticism, it is turned into the sattwic by the perception of the greater existence, the truer power, the higher delight of the immutable Self above Nature. The natural turn of such a movement, however, is towards Sannyasa, the renunciation of life and works, rather
194
--
- it must have above it the sattwic vision of knowledge, at its root the aim at self-realisation and in its steps the ascent to the divine Nature. A Stoic discipline which merely crushed down the common affections of our human nature, - although less dangerous than a tamasic weariness of life, unfruitful pessimism and sterile inertia, because it would at least increase the power and self-mastery of the soul, - would still be no unmixed good, since it might lead to insensibility and an inhuman isolation without giving the true spiritual release. The Stoic equality is justified as an element in the discipline of the Gita because it can be associated with and can help to the realisation of the free immutable Self in the mobile human being, param dr.s.t.va, and to status in that new self-consciousness, es.a brahm sthitih..
"Awakening by the understanding to the Highest which is beyond even the discerning mind, put force on the self by the self to make it firm and still, and slay this enemy who is so hard to assail, Desire." Both the tamasic recoil of escape and the rajasic movement of struggle and victory are only justified when they look beyond themselves through the sattwic principle to the self-knowledge which legitimises both the recoil and the struggle.
1.19 - THE MASTER AND HIS INJURED ARM, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
"God has revealed to me that only the Paramatman, whom the Vedas describe as the Pure Soul, is as immutable as Mount Sumeru, unattached, and beyond pain and pleasure. There is much confusion in this world of His maya. One can by no means say that 'this' will come after 'that' or 'this' will produce 'that'."
SURENDRA (smiling): "If by giving away money in a. previous birth one gets wealth in this life, then we should all give away money now."
1.2.03 - The Interpretation of Scripture, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
Grammar, etymology, prosody, astronomy, metaphysics, logic, all that is good; but afterwards there is still needed the higher knowledge by which the immutable is known.
1.20 - Equality and Knowledge, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
This knowledge of which the Gita speaks, is not an intellectual activity of the mind; it is a luminous growth into the highest state of being by the outshining of the light of the divine sun of Truth, "that Truth, the Sun lying concealed in the darkness" of our ignorance of which the Rigveda speaks, tat satyam suryam tamasi ks.iyantam. The immutable Brahman is there in the spirit's skies above this troubled lower nature of the dualities, untouched either by its virtue or by its sin, accepting neither our sense of sin nor our self-righteousness, untouched by its joy and its sorrow, indifferent to our joy in success and our grief in failure, master of all, supreme, all-pervading, prabhu vibhu, calm, strong, pure, equal in all things, the source of Nature,
202
1.20 - Visnu appears to Prahlada, #Vishnu Purana, #Vyasa, #Hinduism
THUS meditating upon Viṣṇu, as identical with his own spirit, Prahlāda became as one with him, and finally regarded himself as the divinity: he forgot entirely his own individuality, and was conscious of nothing else than his being the inexhaustible, eternal, supreme soul; and in consequence of the efficacy of this conviction of identity, the imperishable Viṣṇu, whose essence is wisdom, became present in his heart, which was wholly purified from sin. As soon as, through the force of his contemplation, Prahlāda had become one with Viṣṇu, the bonds with which he was bound burst instantly asunder; the ocean was violently uplifted; and the monsters of the deep were alarmed; earth with all her forests and mountains trembled; and the prince, putting aside the rocks which the demons had piled Upon him, came forth from out the main. When he beheld the outer world again, and contemplated earth and heaven, he remembered who he was, and recognised himself to be Prahlāda; and again he hymned Puruṣottama, who is without beginning or end; his mind being steadily and undeviatingly addressed to the object of his prayers, and his speech, thoughts, and acts being firmly under control. "Om! glory to the end of all: to thee, lord, who art subtile and substantial; mutable and immutable; perceptible and imperceptible; divisible and indivisible; indefinable and definable; the subject of attributes, and void of attributes; abiding in qualities, though they abide not in thee; morphous and amorphous; minute and vast; visible and invisible; hideousness and beauty; ignorance and wisdom; cause and effect; existence and non-existence; comprehending all that is good and evil; essence of perishable and imperishable elements; asylum of undeveloped rudiments. Oh thou who art both one and many, Vāsudeva, first cause of all; glory be unto thee. Oh thou who art large and small, manifest and hidden; who art all beings, and art not all beings; and from whom, although distinct from universal cause, the universe proceeds: to thee, Puruṣottama, be all glory."
Whilst with mind intent on Viṣṇu, he thus pronounced his praises, the divinity, clad in yellow robes, suddenly appeared before him. Startled at the sight, with hesitating speech Prahlāda pronounced repeated salutations to Viṣṇu, and said, "Oh thou who removest all worldly grief, Keśava, be propitious unto me; again sanctify me, Achyuta, by thy sight." The deity replied, "I am pleased with the faithful attachment thou hast shown to me: demand from me, Prahlāda, whatever thou desirest." Prahlāda replied, "In all the thousand births through which I may be doomed to pass, may my faith in thee, Achyuta, never know decay; may passion, as fixed as that which the worldly-minded feel for sensual pleasures, ever animate my heart, always devoted unto thee." Bhagavān answered, "Thou hast already devotion unto me, and ever shalt have it: now choose some boon, whatever is in thy wish." Prahlāda then said, "I have been hated, for that I assiduously proclaimed thy praise: do thou, oh lord, pardon in my father this sin that he Bath committed. Weapons have been hurled against me; I have been thrown into the flames; I have been bitten by venomous snakes; and poison has been mixed with my food; I have been bound and cast into the sea; and heavy rocks have been heaped upon me: but all this, and whatever ill beside has been wrought against me; whatever wickedness has been done to me, because I put my faith in thee; all, through thy mercy, has been suffered by me unharmed: and do thou therefore free my father from this iniquity." To this application Viṣṇu replied, "All this shall be unto thee, through my favour: but I give thee another boon: demand it, son of the Asura." Prahlāda answered and said, "All my desires, oh lord, have been fulfilled by the boon that thou hast granted, that my faith in thee shall never know decay. Wealth, virtue, love, are as nothing; for even liberation is in his reach whose faith is firm in thee, root of the universal world." Viṣṇu said, "Since thy heart is filled immovably with trust in me, thou shalt, through my blessing, attain freedom from existence." Thus saying, Viṣṇu vanished from his sight; and Prahlāda repaired to his father, and bowed down before him. His father kissed him on the forehead[1], and embraced him, and shed tears, and said, "Dost thou live, my son?" And the great Asura repented of his former cruelty, and treated him with kindness: and Prahlāda, fulfilling his duties like any other youth, continued diligent in the service of his preceptor and his father. After his father had been put to death by Viṣṇu in the form of the man-lion[2], Prahlāda became the sovereign of the Daityas; and possessing the splendours of royalty consequent upon his piety, exercised extensive sway, and was blessed with a numerous progeny. At the expiration of an authority which was the reward of his meritorious acts, he was freed from the consequences of moral merit or demerit, and obtained, through meditation on the deity, final exemption from existence.
1.22 - ADVICE TO AN ACTOR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
MASTER (to the devotees): "I have heard a great deal about Buddha. He is one of the ten Incarnations of God.2 Brahman is immovable, immutable, inactive, and of the nature of Consciousness. When a man merges his buddhi, his intelligence, in Bodha, Consciousness, then he attains the Knowledge of Brahman; he becomes buddha, enlightened.
"Nangta used to say that the mind merges in the buddhi, and the buddhi in Bodha, Consciousness.
1.27 - AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
Thou alone art the Refuge, the only Object of adoration; Thou art the only Cause of the universe, the Soul of everything that is; Thou alone art the world's Creator, Thou its Preserver and Destroyer; Thou art the immutable Supreme Lord, the Absolute; Thou art unchanging Consciousness.
Dread of the dreadful! Terror of the terrible!
1.28 - Supermind, Mind and the Overmind Maya, #The Life Divine, #Sri Aurobindo, #Integral Yoga
6:But once this entry into the inner being is accomplished, the inner Self is found to be capable of an opening, an ascent upwards into things beyond our present mental level; that is the second spiritual possibility in us. The first most ordinary result is a discovery of a vast static and silent Self which we feel to be our real or our basic existence, the foundation of all else that we are. There may be even an extinction, a Nirvana both of our active being and of the sense of self into a Reality that is indefinable and inexpressible. But also we can realise that this self is not only our own spiritual being but the true self of all others; it presents itself then as the underlying truth of cosmic existence. It is possible to remain in a Nirvana of all individuality, to stop at a static realisation or, regarding the cosmic movement as a superficial play or illusion imposed on the silent Self, to pass into some supreme immobile and immutable status beyond the universe. But another less negative line of supernormal experience also offers itself; for there takes place a large dynamic descent of light, knowledge, power, bliss or other supernormal energies into our self of silence, and we can ascend too into higher regions of the Spirit where its immobile status is the foundation of those great and luminous energies. It is evident in either case that we have risen beyond the mind of Ignorance into a spiritual state; but, in the dynamic movement, the resultant greater action of Consciousness-Force may present itself either simply as a pure spiritual dynamis not otherwise determinate in its character or it may reveal a spiritual mind-range where mind is no longer ignorant of the Reality, - not yet a supermind level, but deriving from the supramental Truth-Consciousness and still luminous with something of its knowledge.
7:It is in the latter alternative that we find the secret we are seeking, the means of the transition, the needed step towards a supramental transformation; for we perceive a graduality of ascent, a communication with a more and more deep and immense light and power from above, a scale of intensities which can be regarded as so many stairs in the ascension of Mind or in a descent into Mind from That which is beyond it. We are aware of a sealike downpour of masses of a spontaneous knowledge which assumes the nature of Thought but has a different character from the process of thought to which we are accustomed; for there is nothing here of seeking, no trace of mental construction, no labour of speculation or difficult discovery; it is an automatic and spontaneous knowledge from a Higher Mind that seems to be in possession of Truth and not in search of hidden and withheld realities. One observes that this Thought is much more capable than the mind of including at once a mass of knowledge in a single view; it has a cosmic character, not the stamp of an individual thinking. Beyond this Truth-Thought we can distinguish a greater illumination instinct with an increased power and intensity and driving force, a luminosity of the nature of Truth-Sight with thought formulation as a minor and dependent activity. If we accept the Vedic image of the Sun of Truth, - an image which in this experience becomes a reality, - we may compare the action of the Higher Mind to a composed and steady sunshine, the energy of the Illumined Mind beyond it to an outpouring of massive lightnings of flaming sun-stuff. Still beyond can be met a yet greater power of the Truth-Force, an intimate and exact Truth-vision, Truth-thought, Truth-sense, Truth-feeling, Truthaction, to which we can give in a special sense the name of Intuition; for though we have applied that word for want of a better to any supra-intellectual direct way of knowing, yet what we actually know as intuition is only one special movement of self-existent knowledge. This new range is its origin; it imparts to our intuitions something of its own distinct character and is very clearly an intermediary of a greater Truth-Light with which our mind cannot directly communicate. At the source of this Intuition we discover a superconscient cosmic Mind in direct contact with the Supramental Truth-Consciousness, an original intensity determinant of all movements below it and all mental energies, - not Mind as we know it, but an Overmind that covers as with the wide wings of some creative Oversoul this whole lower hemisphere of Knowledge-Ignorance, links it with that greater Truth-Consciousness while yet at the same time with its brilliant golden Lid it veils the face of the greater Truth from our sight, intervening with its flood of infinite possibilities as at once an obstacle and a passage in our seeking of the spiritual law of our existence, its highest aim, its secret Reality. This then is the occult link we were looking for; this is the Power that at once connects and divides the supreme Knowledge and the cosmic Ignorance.
1.2 - Katha Upanishads, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
man, so here all is born from the immutable.
tpsA cFyt
1.3.03 - Quiet and Calm, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
This [limitless stillness] is the calm of the Atman, the Self above, silent, immutable and infinite.
1.3.5.03 - The Involved and Evolving Godhead, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
The nature of the Divinity in the world is an enigma to the mind, but to our enlarging consciousness it will appear as a presence simple and inevitable. Freed we shall enter into the immutable stability of an eternal existence that puts on this revealing multitude of significant mutable forms. Illumined we shall become aware of the indivisible light of an infinite consciousness that breaks out here into multiform grouping and detail of knowledge. Sublimated in might, we shall share the illimitable movement of an omnipotent force that works out its marvels in self-imposed limits. Fixed in griefless bliss we shall possess the calm and ecstasy of an immeasurable Delight that creates for ever the multitudinous waves and rhythms and the ever increasing outward-going and inward-drawing intensities of its own creative and communicative world-possessing and self-possessing bliss. This, since we are inwardly souls of that
Spirit, will be the nature of our fourfold experience when the evolving Godhead will work here in its own unveiled movement.
--- Overview of adj immutable
The adj immutable has 1 sense (no senses from tagged texts)
1. immutable, changeless ::: (not subject or susceptible to change or variation in form or quality or nature; "the view of that time was that all species were immutable, created by God")
--- Similarity of adj immutable
1 sense of immutable
Sense 1
immutable (vs. mutable), changeless
--- Antonyms of adj immutable
1 sense of immutable
Sense 1
immutable (vs. mutable), changeless
mutable (vs. immutable), changeable
--- Pertainyms of adj immutable
1 sense of immutable
Sense 1
immutable (vs. mutable), changeless
--- Derived Forms of adj immutable
1 sense of immutable
Sense 1
immutable (vs. mutable), changeless
RELATED TO->(noun) immutableness#1
=> immutability, immutableness, fixity
RELATED TO->(noun) immutability#1
=> immutability, immutableness, fixity
--- Grep of noun immutable
immutableness
Wikipedia - Immutable object -- Object whose state cannot be modified after it is created
Wikipedia - Immutable
https://www.goodreads.com/book/show/1565533.The_22_Immutable_Laws_of_Branding
https://www.goodreads.com/book/show/33449.The_22_Immutable_Laws_of_Marketing
https://www.goodreads.com/book/show/33450.The_11_Immutable_Laws_of_Internet_Branding
https://www.goodreads.com/book/show/33955696.The_Worst_Werewolf__The_Immutable_Moon___1_
https://www.goodreads.com/book/show/6646695-the-22-immutable-laws-of-marketing
https://religion.wikia.org/wiki/THE_NOBLE_TRUTH_OF_THE_EXTINCTION_OF_SUFFERING#THE_IMMUTABLE
Immutable object
convenience portal:
recent: Section Maps - index table - favoritesSavitri --Savitri extended toc Savitri Section Map --1 2 3 4 5 6 7 8 9 10 11 12
authors -- Crowley - Peterson - Borges - Wilber - Teresa -Aurobindo -Ramakrishna - Maharshi -Mother
places -- Garden - Inf. Art Gallery - Inf. Building - Inf. Library - Labyrinth - Library - School -Temple - Tower - Tower of MEM
powers -- Aspiration - Beauty - Concentration - Effort - Faith - Force - Grace - inspiration -Presence - Purity - Sincerity - surrender
difficulties -- cowardice - depres. - distract. - distress - dryness - evil - fear - forget - habits - impulse - incapacity - irritation - lost - mistakes - obscur. - problem - resist - sadness - self-deception - shame - sin - suffering
practices -- Lucid Dreaming - meditation - project - programming - Prayer - read Savitri - studysubjects -- CS - Cybernetics - Game Dev - Integral Theory - Integral Yoga - Kabbalah - Language - Philosophy - Poetry - Zen
6.01 books -- KC - ABA - Null -Savitri - SA O TAOC -SICP - The Gospel of SRK - TIC - The Library of Babel -TLD -TSOY - TTYODAS - TSZ - WOTM II
8 unsorted / add here -- Always - Everyday - Verbs