The Aquarian Theosophist Volume III, No. 4 February 17, 2003 e-mail address: [email protected] Archive: http://teosofia.com/AT.html

74` arranges the universe, in conjunction with From Caveman to Zeus! O blessed journey, beautiful visions, and true dreams!" We will consider a little Contemplative later why the philosopher who has made progress in his love of wisdom does indeed Tim Addey "nearly govern and arrange the universe." A paper presented to the Millennium To return, however, to the Cave of Trust Conference — 1999 the Republic in which Socrates describes "Revealing the Sacred" prisoners chained to a bench in such a way Grove House, Sellindge, Kent, U. K. as to limit their sight to the wall furthest from the cave's entrance. On this wall ap- One of the best known passages in pear a procession of shadows caused by a Plato's writings is that of ‘Plato's Cave’ at series of objects being carried along a the beginning of the seventh book of the walled path behind the prisoners and which Republic [VII, 514a ff.]: but its profundi- lies between them and a fire. The objects ties are worth exploring again because, it — artificial representations — are numer- provides a key to the philosophic life, ous and of many different species of which is also the happy and creative life. things. Since the prisoners have known nothing but the procession of flickering We must begin by reclaiming the shadows they know no greater reality and word `philosophy' since it has been belit- cleverest amongst them are able to make tled by misuse in the west over many cen- the most erudite analysis of these shadows: turies, so that for most seekers of living many win prizes for the remarkable ability spiritual truths and beauties the word to predict which shadow will follow means nothing more than a series of arid which. arguments on semantic issues. But when Pythagoras first introduced philosophy to From this strange prison one man es- the Greek language it denoted nobility and capes, and turning to explore what has lain a greatness of aspiration to which many behind him during his imprisonment, sees great men and women have gladly given first the procession of actual objects, then their lives. The word, of course, means the fire: this is enough to cause him con- `love of wisdom' and because wisdom is a siderable confusion and some hurt to his Goddess, it denotes the love of the mortal eyes, and perhaps he would have sat down for the immortal. It led Maximus Tyrius to again had it not been that someone took write [dis. vi; TTS vol. VI, p. 71.] these hold of him and forced him beyond the fire delightful words in praise of true philoso- phy and its destiny: "But to what shall I TABLE OF CONTENTS compare the spectacles of a philosopher? To a clear dream by Zeus, circularly borne From Caveman to Contemplative 1 along in all directions; in which, indeed, Sufism — II 8 The Global Village 23 the body does not move, but the soul trav- Point out the Way — XXVII 26 els round the whole earth, from earth as- The Coffee Klatch 27 cends to heaven, passes over every sea, Dnyaneshvari — XXVII 29 flies through every region of the air, runs Correspondence 30 in conjunction with the sun, revolves with In the Mentality Kitchen 31 the moon, is carried round with the choir The Dual Manas 31 of the other stars, and nearly governs and The Aquarian Theosophist, Vol. III, #4 February 17, 2003 Page 2 into the light of day, beyond the cave. us in relatively clear language the meta- Here he saw living objects — the originals physical pattern which is implicit within of which the procession in the cave had the writings of Plato and his immediate been copies. Due to the enfeebled nature followers. It is this metaphysical scheme of his eyes, unable to endure bright lights which we must have if we are to follow after a lifetime in the darkness of a cave, every step of Socrates' escaping prisoner. he must first accustom his sight by a grad- Briefly, the scheme of the universe can be ual series of increasingly bright objects: at analyzed, according to Proclus, into six first he can only look at shadows, then at conditions or orders of being [note 1]: images of things reflected in water, and finally the real things. Once he has a clear Firstly unconditioned being, or "au- vision of the upper world his last task is to thentic reality" an eternal and therefore look to the heavens themselves, to see ce- immutable world of pure causes. This lestial lights, more beautiful than the things world is derived from and ruled by the of the earth. Once again this is to be ac- intelligible Gods. complished by degrees: at first he can be- Secondly being conditioned or hold only the heavens at night when the clothed in life, again eternal but especially light of the stars dance their perfect characterised by a dynamic quality which rhythms, but finally, as his eyes adapt, he ‘pushes,’ as it were, stable being into a is able to look upon the sun and is able to procession of archetypal ideas. Derived recognise the truth that it is this single daz- from and ruled by the intelligible- zling object which is the source and gover- intellectual Gods. nor of all things. Thirdly being and life conditioned The former prisoner returns to the or clothed in intellect; this, too, is eternal cave to tell his wonderful news to his erst- and carries the causal and dynamic quali- while companions, but such is the condi- ties of the first two worlds further out- tion of his eyes, now used to the full light wards: its own particular characteristic is of the sun, that the darkness of the cave creativity and ordered thought. Derived makes him stumble and appear the most from and ruled by the Intellectual Gods. benighted of fools: the chained prisoners at best laugh at him and at worst become Because of this characteristic creativ- enraged at his ravings, promising that if ity three further worlds, or conditions of they are able to loosen their chains a little being are projected by the powers of the they will kill the madman. intellectual world: the fourth world is that of being-life-intellect conditioned or Now to many this allegory delivers a clothed in the individuating actions of soul. simple message: that our present condition The world of soul, while at its highest is one of shadowy unreality, and that the touching triune world of being-life- enlightened life awaits us if we are able to intellect, is the first projected order, and its free ourselves from our chains and find our quality of activity necessarily involves way to the upper world. This is certainly some contact with the processions of time. an important part of Plato's message to his (Plotinus defines time, by the way, as the readers, but a part only. If we only read ‘measure’ of the soul's activity.) Derived Plato himself it is easy to miss the rest of from and ruled by the Supermundane the message; it is the great philosopher- Gods. mystics of late antiquity who give us the key to the allegory's subtlety. The fifth condition is that of being- life-intellect acted upon by soul and given Proclus, perhaps the last great flow- the conditioning and clothing of the appe- ering of western antiquity's wisdom, gives tencies, laws and forms of nature; this The Aquarian Theosophist, Vol. III, #4 February 17, 2003 Page 3 world is central to the projected or mani- — they are as close to nothingness as it is fested cosmos, and, therefore, its leading possible for discernable things to be: we characteristic is that of generative dyna- will see as we rise with our prisoner how mism. Derived from and ruled by the Lib- these shadows are the final result of a se- erated Gods. ries of different levels of reality. While the prisoners look at the wall with its dancing The sixth and final condition of be- shadows they are almost entirely ignorant, ing is the world of matter: or more prop- and are not able to see themselves, so that erly matter upon which the five previous the terrible ignorance which is self- worlds' causes are impressed, so that be- ignorance is their lot: this is the state of ing-life-intellect-soul-nature is clothed in each of us when our perception is only of matter. Derived from and ruled by the materiality. Mundane Gods. Now when the prisoner first turns You will see that at each succeeding around he sees the statues, furniture and lower level the simplicity of the higher other objects which are being carried along become more and more complex, until in the walled path: these are the representa- the material or mundane order everything tions of higher things. The forms in na- is a complex entity wrapped in many lay- ture, which continually give rise to actual ers and is, therefore, difficult to under- physical lives and things, are distant ech- stand. oes of the archetypal ideas of the second order (that of Life). They are in continual But Proclus also says [note 2] that movement and still have a high degree of one thing, and one thing only, is higher illusiveness about them — Plato says this than Being Itself — and that is Unity. So walled path is like the "hedges in the stage above these six orders is a super-order of of mountebanks on which they exhibit Unity and Unities, which we may call the their wonderful tricks." order of God, and the Gods. Each order descending from the super order of unity Beyond the procession of objects is down to the mundane order of material the fire that allows the cave to be a habit- existences is diminished in power and able place — a place with a degree of real- beauty: thus the highest order is that in ity and light: the cave without fire would which the greatest power, the deepest be in utter darkness, and any procession beauties, the fullest truths reside. It is would go undetected. The fire represents worth noting that although each of the six the order of soul — each soul being a mi- orders is derived from the various choirs of crocosm of the great sun which the Gods, the Gods themselves are not a part prisoner has not yet glimpsed. The of these orders, because they are above Timæus explicitly says that the purpose of being: although we come to know them souls is to vivify and order the manifested through their characteristic qualities of cosmos, which was so often symbolised by being, life, intellect, soul, nature and body, the ancients as a cave. the Gods are part of the super-order of unity and are not themselves bounded by Now when our former prisoner has these qualities. been led to the upper world Socrates says, "And, first of all, he would most easily Now let us return to the Cave, and perceive shadows, afterwards the images see if the different conditions of being are of men and of other things in water, and implied in the ever-higher perceptions of after that the things themselves." The the freed prisoner: prisoner, then, is at first obliged to look at shadows again — but this time they are Starting at the lowest level, the shad- shadows of real things, rather than artifi- ows on the cave wall have the least reality The Aquarian Theosophist, Vol. III, #4 February 17, 2003 Page 4 cial copies. The third (intellectual) order is sense. Actions are either accomplished a perfect reproduction of the two higher when the attention is turned outwards and orders and the three great intellective gods downwards or when turned inwards and of the Greek Pantheon — Cronos, Rhea upwards: in the first case the resulting and Zeus — are, respectively Intellective activity is one of process, but in the second Being, Intellective Life, and Intellect itself. case the activity verges into the essential creativity of the Gods who, in the words of The next step is to look at the images Proclus [note 3], "lead and perfect all of real things reflected in water: the arche- things in a silent path by their very being." typal ideas of the second order of being are The best analogy we have to this essential the images of the unconditioned beings of creativity is to consider the way in which the first order. Socrates uses the theme of the sun as the centre of the solar system water here, I think, to indicate the living controls the orbits of the various planets by quality of this vision, for water is the great remaining still within the centre: the very life-giving element. mass of the sun allows it to govern its sat- ellites without the expenditure of energy. Finally the prisoner is able to see the It is this form of activity that enabled "things themselves" — in other words the Maximus Tyrius to claim that we will authentic and unconditioned eternal beings "nearly govern and arrange the universe in of the first order. conjunction with Zeus." This we may say This might be the end of the increas- then: the contemplative life is the most ing brilliant vision of the former prisoner, truly active life, for our actions become but Socrates adds to his joys the contem- creative only insofar as they arise from real plation of the heavens: first the lesser contemplation. Our task then — to spiritu- lights of the night, and finally the vision of alise the mundane realm under the guid- the day-star from which the prisoner, now ance of the Divine powers — is not in- enlightened in every sense, understands all compatible with the flight from material other things have arisen. concerns to the orb of light, the homeland of our exiled souls. The last phase of the Cave story is that in which the prisoner voluntarily de- What turns our attention inward? scends again for the sake of the remaining Plotinus wrote a passage in his Enneads enchained men in the cave1: and this rec- (VI, v, 7) which refers to the verses of onciles two apparently conflicting theories Homer in the first book of the Iliad (Il. I, identified in Plato's writings: that the des- 199) in which Athena takes hold of Achil- tiny of the soul is to flee the material and les’ hair and jerks his head around so that rise to a perpetual contemplation of the he sees her "with eyes blazing" in order to beauties of the celestial realms (cf. the prevent the hero from killing Agamemnon; Phædrus 250a); and that the destiny of the Plotinus’ words are: "Were one able to be soul is to vivify and order the Cosmos (cf. spun around, either by his own effort or the Timæus 41c). The voluntary prisoner, through the good fortune of being yanked whose eyes are now filled with the daz- by Athena herself, he will find himself face zling vision of the Sun, of the heavenly to face with the god, with himself, and bodies and of ‘real being’ descends again with the universe. He will not at first per- taking with him this vision: for to contem- ceive what he sees as the universe, but plate real being and that which generates when he finds that he is unable to locate real being is to become active in a new and define himself and his limits, then, abandoning the definition of himself as

1 In the Voice of the Silence, this is the something separate from the entire One, he Nirmanakaya doctrine; the Bodhisattva who will enter the total universe without mak- exchanges “liberation” for the miseries of “secret life.” The Aquarian Theosophist, Vol. III, #4 February 17, 2003 Page 5 ing a single move, but by remaining there, pelled it outwards; this is that which IS. where the universe has its foundations." When we have arrived at the purest being we may then, if the Gods are willing, press Let me repeat that last phrase: with- beyond the final veil and find the unity out making a single move. It is the cultiva- which is the root of being: the Nirvana tion of stillness which is the exercise of the state, if you like, in which even being itself cathartic virtues, and the reaping of the is revealed as a dream. Each level of being rewards of stillness in the exercise of the experienced is a new level of perception, theoretic virtues which Plato hints at in the for although Proclus says [in Parmen.] that Phædo where Socrates says: "Those who things are known not according to their are conversant with philosophy in a proper own quality but according to the quality of manner, seem to have concealed from oth- the knower, the power of the soul is to be ers that the whole of their study is nothing 1 self-creative: therefore as each level is else than how to die and be dead." As reached so in some fashion the nature of Olympiodorus says in his commentary [III, the soul is changed. From this point of i] on this passage "to die differs from to be view we are what we think. This is the dead. For the cathartic philosopher dies in reason why Aristotle says that man is cre- consequence of meditating death; but the ated by God and man — in other words theoretic philosopher is dead, in conse- man is started by God but finished by his quence of being separated from the pas- own powers. sions." The passions — those things ex- ternal to the essential unity of the soul and When this simplification is finished which cause the soul to be moved — al- we are no longer beholding separate beau- ways arise when she identifies with the ties, but Beauty herself. And the divine worlds which are lower than her own priestess, Diotima, when directing Socrates proper order; it is the movement of the soul to this final vision says [note 4]: " . . what involved with the world which prevents effect, think you, would the sight of beauty her from reaching the stillness of contem- itself have upon a man, were he to see it plation. Passions are the result of appe- pure and genuine, not corrupted and tites, which we have already defined as stained all over with the mixture of flesh, being an intrinsic part of the order of na- and colours, and much more of like perish- ture, or that order which is immediately ing and fading trash; but were able to view below that of the soul. that divine essence, the beautiful itself, in its own simplicity of form? Think you that The path of philosophy is the strip- the life of such a man would be contempti- ping away of the clothes of real being: ble or mean; of the man who always di- anything can be the starting point of our rected his eye toward the right object, who journey inwards — Blake's grain of sand looked always at real beauty, and was con- or flower, for example — and then the versant with it continually? Perceive you process of simplification must take over: not, said she, that in beholding the beauti- this is not the material which surrounds it; ful with that eye, with which alone it is this is not the natural laws which give it possible to behold it2, thus, and thus only, definition; this is not the soul which gave it movement; this is not the intellect which 2 Dangma’s opened eye. “It is only “with a mind ordered it; this is not the life which im- clear and undarkened by personality, and an assimilation of the merit of manifold existences devoted to being in its collectivity (the whole 1 In “hindering the modifications of the thinking living and sentient Universe),” that one gets rid principle” we learn gradually to control the of personal existence, merging into, becoming motions of the astral by wi ll and at the moment one with, the Absolute,* [*Hence Non-being is rather than only in meditation. Emotion dies as “ABSOLUTE Being” in esoteric philosophy.] and compassion arises. The nighttime of specialized continuing in full possession of Paramârtha [the

love vanishes when the sun is in the sky — then Self-analysing consciousness].” — S.D.I, 54. [ED. service, or going back into the cave is the only A.T.] choice — [AT, Edit] The Aquarian Theosophist, Vol. III, #4 February 17, 2003 Page 6 could a man ever attain to generate, not the missed the motion of reason and the multi- images or semblances of virtue, as not hav- plicity of intelligence, and tend through ing his intimate commerce with an image unity alone to The One Itself, and through or a semblance; but virtue true, real, and love to the supreme and ineffable good."1 substantial, from the converse and em- braces of that which is real and true. Thus begetting true virtue, and bringing her up 1 Eros in ancient times was similar to the Tibetan “Fohat”: “As in the oldest Grecian Cosmogony, till she is grown mature, he would become differing widely from the later mythology, Eros is a favourite of the Gods; and at length the third person in the primeval trinity: Chaos, Gæa, Eros: answering to the Kabalistic En-Soph would be, if any man ever be, himself one (for Chaos is SPACE, P"Â<@, “void”) the Boundless of the immortals." ALL, Shekinah and the Ancient of Days, or the Holy Ghost; so Fohat is one thing in the yet This vision of the Beautiful, the ul- unmanifested Universe and another in the phenomenal and Cosmic World. In the latter, he timate object of all love, is the continual is that Occult, electric, vital power, which, under test of the philosopher who pursues truth: the Will of the Creative Logos, unites and brings together all forms, giving them the first impulse all truth is beautiful, and no one who ever which becomes in time law. But in the gazed upon a great truth has come away unmanifested Universe, Fohat is no more this, from it without feeling quickened by it. than Eros is the later brilliant winged Cupid, or LOVE. Fohat has naught to do with Kosmos yet, Speaking personally I use this as the most since Kosmos is not born, and the gods still sleep certain check whenever I think I have dis- in the bosom of “Father-Mother.” He is an abstract philosophical idea. He produces nothing covered a new truth: the question is always yet by himself; he is simply that potential "is this idea beautiful?" creative power in virtue of whose action the NOUMENON of all future phenomena divides, so to speak, but to reunite in a mystic supersensuous The removal of the accretions with act, and emit the creative ray. When the “Divine which the universe surrounds pure being is Son” breaks forth, then Fohat becomes the not a process of deadening negation but propelling force, the active Power which causes the ONE to become Two and THREE—on the rather, if we follow Diotima's path of Eros, Cosmic plane of manifestation. The triple One an affirmation and love of the real. Pro- differentiates into the many, and then Fohat is transformed into that force which brings together clus, in his commentary on the Parmenides the elemental atoms and makes them aggregate [note 5], says of this approach: "But our and combine. We find an echo of this primeval teaching in early Greek mythology. Erebos and intention in pursuing these mysteries is no Nux are born out of Chaos, and, under the action other than by the logical energies of our of Eros, give birth in their turn to Æther and reason to arrive at the simple intellection Hemera, the light of the superior and the light of the inferior or terrestrial regions. Darkness of beings, and by these to excite the divine generates light. See in the Purânas Brahmâ’s one resident in the depths of our essence, “Will” or desire to create; and in the Phœnician Cosmogony of Sanchoniathon the doctrine that or rather which presides over our essence, Desire, ós, is the principle of creation. that we may perceive the simple and in- Fohat is closely related to the “ONE LIFE.” From the Unknown One, the Infinite TOTALITY, comprehensible one. For after, through the manifested ONE, or the periodical, discursive energies and intellections, we Manvantaric Deity, emanates; and this is the have properly denied of the first principle Universal Mind, which, separated from its Fountain-Source, is the Demiurgos or the all conditions peculiar to beings, there will creative Logos of the Western Kabalists, and the be some danger, lest, deceived by imagina- four-faced Brahmâ of the Hindu religion. In its totality, viewed from the standpoint of tion after numerous negations, we should manifested Divine Thought in the esoteric think that we have arrived either at noth- doctrine, it represents the Hosts of the higher ing, or at something slender and vain, inde- creative Dhyan Chohans. Simultaneously with the evolution of the Universal Mind, the terminate, formless, and confused; unless concealed Wisdom of Adi-Buddha—the One we are careful in proportion as we advance Supreme and eternal—manifests itself as Avalôkitêshwara (or manifested Iswara), which is in negations to excite by a certain amato- the Osiris of the Egyptians, the Ahura-Mazda of rial affection the divine vigour of our the Zoroastrians, the Heavenly Man of the Hermetic philosopher, the Logos of the unity; trusting that by this means we may Platonists, and the Atman of the Vedantins. [SDI, enjoy divine unity, when we have dis- 109-10] — ED., A.T.

The Aquarian Theosophist, Vol. III, #4 February 17, 2003 Page 7 Our highest destiny is, then, to come sun whence the light of the intelligible into the presence of the One and the Good. Gods proceeds, emerging, as the poets say, But a word of caution here, for in a culture from the bosom of the ocean; and again which is still largely conditioned by the from this divine tranquillity descending monotheism which grew in the place of the into intellect, and from intellect, employ- ancient world's theology of ‘the One and ing the reasoning of the soul, let us relate the Gods’ it is easy to dismiss the cultiva- to ourselves what the natures are from tion of the Gods as being unnecessary. which, in this progression, we shall con- The Chaldean oracles [note 6] tell us that a sider the first God as exempt. And let us disordered approach to divinity is worth- as it were celebrate him, not as establishing less, perhaps dangerous: the path to the the earth and the heavens, nor as giving ineffable One is through his first progeny, subsistence to souls, and the generations of the Gods, the divine unities who unfold all animals; for he produced these indeed, into light that which is forever hidden in but among the last of things; but, prior to the One alone. The worship of the Gods is these, let us celebrate him as unfolding into the most certain source of inspiration, as light the whole intelligible and intellectual the art, architecture, literature, and phi- genus of Gods, together with all the su- losophy of Ancient Greece testify. The permundane and mundane divinities — as former prisoner, nearing the perfect vision the God of all Gods, the unity of all uni- of the Sun, has as a final step, the survey of ties, and beyond the first adyta, — as more the night sky — and only those who have ineffable than all silence, and more un- been trapped all their lives in light pollut- known than all essence, — as holy among ing modern cities will be ignorant of the the holies, and concealed in the intelligible joy which such a vision affords the soul. Gods." Let me end with another quote from Proclus [note 7]; one that I feel ranks among the finest in all the world's scrip- tures. In it Proclus calls us to the highest NOTES state of contemplation, that of The One, 1. For a fuller explanation of these six orders see which he says is `hidden in the intelligible p. 247 of Thomas Taylor Series Works of Gods' or those Gods who govern the high- Plato, vol. III (TTS XI), note 101; and for a est realm of pure being: more modern exposition see chapter 3 of L Siovanes' Proclus, Neoplatonic Philosophy and "Let us now therefore, if ever, aban- Science. don multiform knowledge, exterminate 2. See propositions 1- 6 of Proclus Elements of Theology (TTS vol. I). from ourselves all the variety of life, and in 3. Proclus’ Theology of Plato I, 14, TTS vol. perfect quiet approach near to the cause of VIII. all things. For this purpose, let not only 4. The Banquet212a opinion and phantasy be at rest, nor the 5. See p. 34 of the Thomas Taylor Series Works passions alone which impede our anagogic of Plato vol. IV (TTS XII). impulse to the first, be at peace; but let the 6. "Divinity is never so much turned away from air be still, and the universe itself be still. man, and never so much sends him novel And let all things extend us with a tranquil paths, as when we make our ascent to the most divine of speculations, or works, in a confused power to communion with the ineffable. and disordered manner, and as it adds, with Let us also, standing there, having tran- unhallowed lips, or unbathed feet. For of scended the intelligible (if we contain any those, who are thus negligent, the progressions thing of this kind,) and with nearly closed are imperfect, the impulses are vain, and the eyes adoring as it were the rising sun, since paths are blind." TTS vol. VII, p. 49. it is not lawful for any being whatever in- 7. Proclus' Theology of Plato II, 11, TTS vol. VIII, p.166 tently to behold him — let us survey the The Aquarian Theosophist, Vol. III, #4 February 17, 2003 Page 8 representative of Sufi love, I add another SUFISM II, made by S. Robinson. [CONTINUED FROM JANUARY ISSUE] I remember that one night, when I could not close my eyes in sleep, I heard the moth say to the Or Theosophy from the Standpoint of taper. Mohammedanism. In Two Parts: -Part I, Texts; Part II, Symbols,1 “I am a lover, therefore it is right that I should be burnt, but wherefore shouldst thou be BY C. H. A. BJERREGAARD, Stud. Theos. lamenting and shedding tears?” It replied: “O my poor airy friend, my honey-sweet Shirin is going away; SAADIS', BOOSTAN (FRUIT GARDEN OR GARDEN OF PLEASURE). “And since my Shirin hath left me, like Fer- had’s,4 my head is all on fire.” CONVERSATION BETWEEN THE CANDLE AND THE MOTH So spoke the taper, and each moment a flood of sorrow flowed down over its pale check. I remember one night lying sleepless in bed, That I heard what the moth to the fair candle said Then it continued: “O pretender, love is no “A lover am I, if I burn it is well! affair of thine; for thou hast neither patience nor Why you should be weeping and burning, do tell.” persistency. “Oh my poor humble lover!” the candle replied, “Thou takest to flight before a slight flame; I “My friend, the sweet honey away from we hied. stand firm till I am totally consumed. When sweetness away from my body departs, A fire-like Farhads2 to my summit then starts.” “Thou mayest just singe a wing at the fire of Thus she spoke, and each movement a torrent of love: look at me, who burn from head to foot.” pain A part of the night was not yet gone, when Adown her pale cheeks trickled freely like rain. suddenly a Peri-faced damsel extinguished the “Oh, suitor! With love you have nothing to do, light, Since nor patience, nor power of standing have you. Oh, crude one! A dame makes you hasten away; Then said the taper: “My breath is departed, But I, till completely consumed, have to stay. the smoke is over my head; — such my son, is the If the burning of love makes your wings feel this ending of love!” heat, If thou wouldst learn the moral of the story, See how I am consumed, from the head to the feet!” it is this: Only will the pangs of burning affection But a very small portion had passed of the night cease, when life’s taper is extinct. When a fairy-fated maiden extinguished her3 light. She was saying, while smoke from her head curled Weep not over this monument of thy per- above, ished friend — rather praise Allah, that he is ac- “Thus ends, oh my boy, the existence of love!” cepted by Him. If the love-making science you wish to acquire, If thou art indeed a lover, wash not the pains You’re more happy extinguished than being on fire. of love from thy head; wash rather, like Saadi, thy Do not weep o’er the grave of the slain for the hand from all malevolence. friend! Be glad! For to him He will mercy extend. The man who volunteereth a service of peril If a lover, don’t wash the complaint from your will not withdraw his grasp from his purpose, head! though stones and arrows rain down upon his head. * * * * * * * I have said to thee: “Take heed how thou I have told you: don’t enter this ocean at all! goest to the sea; but if thou wilt go, resign thyself to If you do; yield your life to the hurricane squall! its billows.”

The above translation is from the Jelaluddin Rumi (Mevlana-Our hand of G. S. Davie but since this story is Lord-Jelalu-’d-din, Muhammed, Er Rumi of Qonya) usually called Jelal or Mulla.5 1 We have merged the many parts of this article Born A. D. 1195, he died 1273. into two large installments. It was originally printed in 1886. Volume I, of The Path Magazine, New York, NY. 2 Farhad was the youthful lover of Shirin. 4 See note above. 3 Her refers to the candle. The moth is the lover 5 Mulla is the Persian form of the Arabic Maulawi, and the candle the beloved. “a learned man,” “a scholar.” The Aquarian Theosophist, Vol. III, #4 February 17, 2003 Page 9 Jelal is the greatest poet among the came in and joined him there. After a Sufis and is their Grand Master of spiritual time, one of these children proposed that knowledge. His name means “Majesty of they should try and jump from thence on to Faith.” He instituted the order of the Mev- a neighbouring terrace, and should lay wa- levi, the ‘‘dancing or whirling dervishes,” gers on the result. Jelal smiled at this of which we shall speak more later on. childish proposal, and remarked: “My This order is a realization of Jelal’s fa- brethren, to jump from terrace to terrace is ther’s prophecy about his son: “The day an act well adapted for cats, dogs, and the shall come, when this child will kindle the like, to perform; but is it not degrading to fire of divine enthusiasm throughout the man, whose station is so superior. Come world,” now, if you feel disposed, let us spring up to the firmament, and visit the regions of Jelal is truly the greatest Sufi saint, God’s realm.” As he yet spake, he van- for marvelous were his powers, In the ished from their sight. Frightened at Je- Menaqibu ‘l Afifin (the Acts of the Adepts) lal’s sudden disappearance, the other chil- by Shemsu-’d-din Ahmed, el Eflaki the dren raised a shout of dismay, that some following acts are recorded against his one should come to their assistance, when name, When five years old, he used at lo, in an instant, there he was again in their times to become extremely uneasy and midst; but with an altered expression of restless, so much so that his attendants countenance and blanched cheeks. They used to take him into the midst of them- all uncovered before him, fell to the earth selves. The cause of these perturbations in humility, and all declared themselves his was that spiritual forms and shapes of the disciples. He now told them that, as he absent (invisible world) would arise before was yet speaking to them, a company of his sight, that is, angelic messengers, right- visible forms, clad in green raiment, had eous Genii, and saintly men — the con- led him away from them, and had con- cealed ones of the bowers of the True One ducted him about the various concentric (spiritual spouses of God), used to appear orbs of the spheres, and through the signs to him in bodily shapes: * * * His of the Zodiac, showing him the wonders of father used on these occasions to coax and the world of spirits, and bringing him back soothe him by saying: “These are the Oc- to them so soon as their cries had reached cult Existences. They come to present his ears. themselves before you, to offer unto you gifts and presents from the invisible At that age, he was used not to break world.” These ecstasies and transports of his fast more often than once in three or his began to be publicly known and talked four, and sometimes even seven, days. about. The honorific title of Khudavend- gar1 was conferred upon him at this time When Jelal went to Damascus to by his father, who used to address him as study, he passed by Sis in Upper Cilicia. “My Lord.” — “It is re-lated that when There, in a cave, dwelt forty Christian Jelal was six years old, he one Friday af- monks, who had a great reputation for ternoon was taking the air on the terraced sanctity, but in reality were mere jugglers. roof of the house, and reciting the Quran, On the approach of Jelal’s caravan to the when some other children of good families cave, the monks caused a little boy to as- cend into the air, and there remain standing between heaven and earth. Jelal noticed 1 Khudawaud is a Persian word signifying “lord,” this exhibition, and fell into a reverie. “prince,” “master.” A professor: a man of au- thority. It is used as a title of the Deity and by Hereupon, the child began to weep and Christian missionaries in India it is generally em- wail, saying that the man in the reverie was ployed as a translation of the Greek Kyrios, “Lord.” (Hughes’ Dic.) frightening him. The monks told him not to be afraid, but to come down. “Oh!”

The Aquarian Theosophist, Vol. III, #4 February 17, 2003 Page 10 cried the child, “I am as though nailed instructions, “the best of mankind is he here, unable to move hand or foot.” The who benefiteth men” and, “the best of monks became alarmed. They flocked speech is that which is short and to the around Jelal, and begged him to release the purpose.” Jelal once at a funeral spoke child. After a time, he seemed to hear and thus: “The ordinary reciters, by their ser- understand them. His answer was: “Only vices, bear witness that the deceased lived through the acceptance of Islam1 by your- a Muslim. My singers, however, testify selves, all of you, as well as by the child, that he was a Muslim, a believer, and a can he be saved.” In the end they all em- lover of God.” He added: “Besides that; braced Islam, and wished to follow Jelal as when the human spirit, after years of im- his disciples, but he recommended them to prisonment in the cage and dungeon of the remain in their cave, as before, to cease body, is at length set free, and wings its from practicing jugglery, and to serve God flight to the source whence it came, is not in the spirit and in truth. So he proceeded this an occasion for rejoicings, thanks, and on his journey. dancing? The soul in ecstasy, soars to the presence of the Eternal; and stirs up others To prove that man lives through to make proof of courage and self- God’s will alone, and not by blood, Jelal sacrifice. If a prisoner be released from a one day, in the presence of a crowd of phy- dungeon and be clothed with honour, who sicians and philosophers, had the veins of would doubt that rejoicings are proper? both his arms opened and allowed them to So, too, the death of a saint is an exactly bleed until they ceased to flow. He then parallel case.” Once, when requested to ordered incisions to be made in various give a lecture to men of science, he an- parts of his body; but not one drop of swered: “ A tree laden with fruit, had its moisture was anywhere obtainable. He branches bowed down to the earth there- now went to a hot bath, washed, performed with. At the time, doubts and gainsaying an ablution, and then commenced the exer- prevented the gardeners from gathering cise of the sacred dance. and enjoying the fruit. The tree has now raised its head to the skies, and beyond. Space forbids us to dwell any longer Can they hope, then, to pluck and eat of its upon the miracles of this wonderful man of fruit?” whom Shems Tebreez once asserted, in Jelal’s College, that “whosoever wished to Jelal’s chief work, and the reference see again the prophets, had only to look on book of Sufism, is the Mesnevi (Mathvawi) Jelal, who possessed all their qualifica- usually known as the Mesneviyi Sherif or tions; more especially of those to whom Holy Mesnevi. It is truly one of the most revelations were made, whether by angelic famous books of the East, studied and communications, or whether in visions; the commented upon wherever dogmatic relig- chief of such qualities being serenity of ion has been abandoned for esoteric truth. mind with perfect inward confidence and consciousness of being one of God’s elect. From the preface we quote the fol- Go and look upon Jelal, if thou wish to lowing: comprehend the signification of that saying ‘the learned are the heirs of the prophets,’ “This is the book of the Rhymed together with something beyond that, Couplets (Mathnawi, Mesnevi). It con- which I will not here specify.” tains the roots of the roots of the roots of the one (one true) Religion (of Islam); and We must add a few passages from treats of the discovery of the mysteries of Jelal’s lectures, &c. These were his last reunion and sure knowledge. It is the Grand Jurisprudence of God, the most glo-

1 Islam means the resigning or devoting one’s self rious Law of the Deity, the most manifest entirely to God, and his service. The Aquarian Theosophist, Vol. III, #4 February 17, 2003 Page 11 Evidence of the Divine Being. The reful- Further on he says: “I have exerted gence thereof”‘ is like that of a lantern in myself to enlarge this book of poetry in which is a lamp”1 that scatters beams more rhyming couplets, which contains strange bright than the morn. It is the paradise of and rare narratives, beautiful sayings, and the heart, with springs and foliage. One of recondite indications, a path for the devout, these springs is “the fount named Sal- and a garden for the pious, short in its ex- sabil”2 by the brethren of this religious pressions, numerous in their applications.” order;3 but, by saints and those miracu- lously endowed, it is called “ the Good The Mesnevi is said to contain Station,”4 and “the Best Resting place.”5 twenty-six thousand six hundred and sixty The just shall eat and drink therein, and the couplets and a large part of them ought to righteous shall rejoice and be glad thereof. be cited here, but space forbids. We offer Like the Egyptian Nile, it is a beverage for a few selections entirely at random. the patient, but a delusion to the people of The strength of strongest man can merely split a Pharaoh and to blasphemers; even as God, stone; whose name be glorified, hath said: “He The Power that informs man’s soul can cleave the misleads therewith many, and He guides moon. therewith many; but He misleads not If man’s heart but untie the mouth of mystery’s 6 sack, therewith (any), save the wicked.” His soul soon soars aloft beyond the starry track. If heaven’s mystery divulged should, ‘haps be- “It is a comfort to man’s breast, an come, expeller of cares. It is an exposition of the The whole world ‘twould burn up, as fire doth Quran, an amplification of spiritual ali- wood consume. — ments, and a dulcifier of the disposition; Saints’ ecstacy springs from a glimpse of God, his written “by the hands of honorable pride. 7 His station’s that of intimate. He’s bridegroom; scribes” who inscribed thereon the prohi- God is bride. bition: “Let none touch it save the puri- A bride’s veiled graces are not seen by groom fied.”8 It is (a revelation) “sent down alone; (from on high) by the Lord of (all) the Her unveiled charms solely to him in private worlds,”9 which “vanity approacheth not shown. 10 In state she first appears before the people all; from before, nor from behind,” which Her veil removed, the groom alone is at her call. — God watches over and observes, He being Who’s not received the gift of knowledge from “the best of a Preserver,”11 and “The Most above, Com- passionate of the merciful ones,”12 Will ne’er believe a stock could sigh and moan for unto whom pertain (many) titles, his ut- love He may pretend to acquiesce; not from belief; most title being God, whose name be ex- He says: “Tis so,” to scape a name roach worse alted.” than thief, All they who’re not convinced that God’s “Be” is enough, Will turn away their face; this tale they’ll treat as ‘‘stuff.” — If he (man) from esse, reach not 1 Quran xxiv, 35. posse’s state, he’s nil, — 2 ibid, lxxvi, 18. (God) Himself He’s veiled in man, as sun behind a 3 The Mevlevi or dancing dervishes. cloud. This seek to comprehend. God knows what myster- 4 Quran xix, 74. ies shroud. 5 ibid, xxv, 26. The sun He is; — the sun of spirit, not of sky; 6 ibid, ii 24. By light from Him man lives; — and angels eke, 7 ibid,. lxxx, 15. forby. — The soul it is originates all vital 8 ibid, lvi, 78. force. — 9 ibid, lvi, 79. The Prophet hath assureth us God’s the soul of all. 10 ibid, xli, 42 The world’s renewed each moment, though we still 11 ibid, xii, 64. remain 12 Quran, vii, 150. In ignorance that permanence can change sustain. The Aquarian Theosophist, Vol. III, #4 February 17, 2003 Page 12 Life, like a river, ceaselessly, is still renewed. — Without a book, a teacher, or professor’s plaints. — Each night Thou settest free the soul from trap of Thyself * * purge of self. Abstraction thou shalt flesh, gain, — To scan and learn the hidden records of Thy wish, Both love and soul are occult, hidden and con- Each night the soul is like a bird from cage set free, cealed. — To wander. Judge and judgment, then, it does not A lover’s whole life is but self-sacrifice; see. He wins not a heart, save his own heart’s the price. — By night the pris’ner loses sense of bars, of chains; When love for God is lighted in the human heart, By night the monarch knows no state, no pomp It fiercely burns; it suffers not effects’ dull smart; retains; — love is love’s own sign, giv’n from the highest The merchant counts no more, in sleep, his gains sphere. — and loss; The heart’s with God, — the heart is God, — The prince and peasant, equal, on their couches boundless, immense! toss, From all eternity, the figures of all things, The Gnostic is so e’en by day, when wide awake; Unnumbered, multitudinous, gleam in hearts’ For God hath said: “Let quietude care of him take.” wings. Asleep to all the things of earth by night, by day, To all eternity each new-created form As pen in writer’s hand he doth his guide obey. — In heart of saint reflected is, most multiform. — Of this, the Gnostic’s privilege, a trace’d suffice Have patience, thou too, brother, with thy needle’s To rob of sleep and reason vulgar souls of ice. smart. His spirit wanders in the groves of th’ absolute. So shalt thou, ‘scape the sting of conscience in thy His soul is easy; body, still, calm, quiet, mute. — heart. In sleep thou bearest no burden; borne thou art, They who have conquered, — freed themselves instead. from body’s thrall, Are worshipped in the spheres, the sun, the moon, * * * * * * * stars, all. Whoever’s killed pride’s demon in his earthly Know then, thy sleep’s a foretaste of what is to frame, come, The sun and clouds are slaves, to do his bidding, From the rapt state of saints arriving at their home. tame. The saints were well prefigured by the “Sleeper’s His heart can lessons give of flaming to the lamp; Seven,” The very sun nut equals him in ardent vamp. — “Their sleep,” “ their stretchings,” “their awaking” The inward hymn that’s sung by all the hearts of lead to heaven. — saints Each night, in profound sleep our consciousness Commences: “0 component parts of that thing sinks, Nod.” Becomes nonexistent; — waves on seashore’s New since they lake their rise in this Not, negative, brinks. — They put aside the hollow phantom where we live. The body’s a cage and a thorn to the soul. Ideas and essences become ‘‘ things’’ at His word. Hence, seldom are body and soul wholly whole. — — Both men and fairies pris’ners are in earthly cage. This world’s a negative ; the positive seek thou. If lifted could be from our souls the dark veil, All outward forms are cyphers; search, the sense to Each word of each soul would with miracles trail. know. — Mankind the songs of fairies’ The soul unto the flesh is joined, by God’s decree, never hear at all, That it may be afflicted, — trials made to see. — Th’ Infinites’ lovers finite’s worshippers are not They are not versed in fairies’ ways, their voices Who seek the finite lose th’ Infinite, as we wot, small. — When finite with the finite falls in love, perforce, His loved one soon returns to her infinite source. — “Allah, Allah1” cried the sick man, racked with pain In non-existence mirrored, being we may see; — the long night through; Annihilate thy darksome self, — thy being’s pall. Till with prayer leis heart grew tender, till his lips Let thy existence in God’s essence be enrolled, like honey grew As copper in alchemists’ bath is turned to gold. But at morning came the Tempter; said ‘‘Call Quit “I” and ‘‘We,” which o’er thy heart exert louder, child of Pain! control. See if Allah ever hear or answers ‘Here am I,’ ’Tis egotism, estranged from God, that clogs thy again.” soul. — Discharge thyself of every particle Like a stab, the cruel cavil through his brain and of self; pulses went; So shalt thou see thyself pure, free from soil of self. Within thy heart thou’lt see the wisdom of the saints, 1 Free translation, by J. Freeman Clark. The Aquarian Theosophist, Vol. III, #4 February 17, 2003 Page 13 To his heart an icy coldness, to his brain a darkness sent. Then before him stands Elias; says, “My child, why The doctrine, which Jelal was most thus dismayed? emphatic about was the extinguishment of Dost repent thy former fervor? Is thy soul of prayer afraid? Self, and his teachings are quite character- “Ah!” he cried, ‘‘I’ve called so often; never heard istic for him, though the general doctrine is the ‘Here am I;’ a common one among the Sufis. He ar- And I thought, God will not pity ; will not turn on gues for simplicity. me his eye.” Then the grave Elias answered, “God said, Rise, He tells us a story about a dispute be- Elias, go tween Chinamen and Greeks before the Speak to him, the sorely tempted; lift him from his golf of woe. Sultan, as to who is the more skilful of the Tell him that his very longing is itself an answering two nations, in the art of decoration. The cry; Chinese ask for and get thousands of col- That his prayer, ‘Come, gracious Allah!’ is my ours and work hard, while the Greeks ask answer ‘Here am I.’ ” for no color; they only polish their front,

When thy mind is dazed by colour’s magic round, “Effacing every hue with nicest care,” All colour’s lost in one bright light diffused around. Those colours, too, all vanish from our view by and when the Sultan came to examine the night. We learn from this, that colour’s only seen through relative merit of Chinese gorgeousness and light. Greek simplicity, The sense of colour-seeing’s not from light distinct. So, too, the sudden rainbow of our mind’s instinct. “Down glides a sunbeam through the rifted clouds, From sunlight, and (he like, all outer colours rise; And, to the colours of that rainbow house The inward tints that mark our minds, from God’s Shine, all reflected on those glassy walls sunrise. That face them, rivalling: The sun hath painted The light that lights the eye’s the light that’s in the With lovelier blending, on that stony mirror heart. The colours spread by man so artfully. — Eye’s light is but derived from what illumes that Know them, O friend! such Greeks the Sufis are, part. Having one sole and simple task, — to make The light that lights the heart’s the light that comes Their hearts a stainless mirror for their God. — of God, Which lies beyond the reach of sense and reason, clod! PART II — SYMBOLS. By night we have no light; no colour can we see. Thus, light we learn by darkness, its converse. The practical expounders and Agree! preachers of Sufism are the Dervishes, the A seeing of the light, perception is of tints; monks of Islam, the expressions of at least And these distinguished are through darkness gloomy hints. one side of the inner life of Sufism. We Our griefs and sorrows were by God first intro- have given enough quotations to show, that duced, the highest aim of the Sufi is to attain self- That joy to sense apparent thence should be re- annihilation by losing his humanity in De- duced ity. Occult things, thus, by converse, grow apparent, all. Since God has no converse, apparent He can’t fall. So far the direct teachings as they lie Sight first saw light, and then the colours saw, From converse, converse Stands forth, as Frank on the surface of our quotations. The from Negro. grand undercurrents are the relations of By converse of the light, distinguish we the light; The Universal Self and The Individual A converse ‘tis that converse shows unto our sight. Self. The expression “Self” has not been The light of God no converse has in being’s bound; used, but “God” and “Soul “ because of the By converse, then, man has not its distinction found. peculiarity of the exoteric forms of current Our eyes cannot distinguish God, decidedly; Mohammedan Theology, which the Sufi- Though He distinguish Moses and the Mount from Doctors find themselves bound to observe. thee. — The Aquarian Theosophist, Vol. III, #4 February 17, 2003 Page 14 We have yet to quote the Sufi poets Hafiz, Church and Christianity. In the East itself Jami, Nizami, Attar and others, but as their a terror of existence befell the minds of teachings are veiled under symbols, they men and has left the strongest impressions naturally find their place in this our second in the writings of such men as Ata Salami part, and shall be treated fully toward ‘the and Hasan, &c. end. We will begin with the more ecstatic features of practical Sufism, with the Der- Even in Mohammed’s lifetime an at- vishes, the Moslem saints, and thus de- tempt was made to engraft the elements of velop the subjective forms of Sufism. We the contemplative life upon his doctrine. shall come to appreciate the use of a ritual- The facts are well known. One evening, istic service and ascetic practices, when we after some more vigorous declamations see these framed in close harmony with the than usual on the prophet’s part — he had laws of Nature and conductive to Union taken for his theme the flames and tortures with Self of hell — several of his most zealous com- panions, among whom the names of Omar, Where we use the phrase The Per- Ali, Abou-Dharr, and Abou-Horeirah are sonal, our readers will understand it as the conspicuous, retired to pass the night to- subjective equivalent for the objective “ gether in a neighbouring dwelling. Here Self. — they fell into deep discourses on the terrors of divine justice, and the means to appease An historic study of the rise of Suf- or prevent its course. The conclusion they ism out of original asceticism, will afford came to was nowise unnatural. They us an excellent view of the evolution of agreed that to this end the surest way was Sufism itself as well as of all other forms to abandon their wives, to pass their lives of Mysticism. Hence we must devote in continued fast and abstinence, to wear some space to it. hair-cloth, and practice other similar aus- terities: in a word, they laid down for It must undoubtedly be maintained themselves a line of conduct truly ascetic, that asceticism and monastic life are en- and leading to whatever can follow in such tirely inconsistent with Mohammedanism, a course. But they desired first to secure and in fact Mohammed himself was far the approbation of Mohammed. Accord- from anything like it, and constantly ingly, at break of day, they presented preached against it, advocating an active themselves before him, to acquaint him life and an aggressive religion. with the resolution of the night, as well as But neither Mohammed nor his fol- its motives and purport; but they had reck- lowers could stem the tide of ascetic influ- oned without their host. The prophet re- ences from the East, from Buddhism; nor jected their proposition with a sharp re- from the West, from Christianity. These buke, and declared marriage and war to be two religious systems had existed for cen- far more agreeable to the Divinity than any turies and were both characterized by mo- austereness of life or mortification of the nastic institutions, and missionary spirit. senses whatever, and the well known pas- But, much deeper than these individual sage of the Quran; ‘‘O true believers, do influences lies the power of a new historic not abstain from the good things of the cycle beginning about a century after Mo- earth which God permits you to enjoy,” hammed, just at the time we find the great- revealed on this very occasion, remains a est number of Islam saints, with a distinc- lasting monument of Mohammed’s disgust tive monastic cast. The era is character- at this premature outbreak of ascetic feel- ized by a new civilization in the West, and ing. This lesson and many others of a a consolidation of the Eastern conquests. similar character, for the time being, The Mohammedan power encircles Chris- checked any and all appearance of declared tendom and threatens to destroy both forms of asceticism, but could not prevent The Aquarian Theosophist, Vol. III, #4 February 17, 2003 Page 15 the ultimate triumph of the truer and better desert heard of this flute-playing of the parts of human nature. “Fate” would have shepherd, and its fame spread abroad. The it, that within his own family, lie hidden camels and the sheep of the whole region the germs, destined in after ages, down to would gather around him as he piped, ceas- the present day, and probably as long as ing to pasture that they might listen. From Islam shall exist, to exert the mightiest all directions, the nomads flocked to hear influence in the Mohammedan world. his strains, going into ecstasies with de- light, weeping for joy and pleasure, break- Ali, Mohammed’s cousin, and Ali’s ing forth in transports of gratification, The son Hasan, his grandson Zein el Abidin, rumor at length reached the ears of the and after them Djaufar es Sadik, Mousa el Prophet, who gave orders for the piper to Kadhim, Ali er Ridha, and others of their be brought before him. When he began to race, were members of a family which play in the sacred presence, all the holy became the very backbone of asceticism. disciples of God’s messenger were moved They were successively looked up to by to tears and transports, bursting forth with individual ascetics as the guides and in- shouts and exclamations of pure bliss, and structors in word and deed of self-denial losing all consciousness. The Prophet de- and abnegation. clared that the notes of the shepherd’s flute were the inspiration of the holy mysteries In the Menaqibu l Arafin (the Acts of he had confided in private to Ali’s charge. the Adepts) it is related that the Prophet one day recited to Ali in private the secrets Thus it is that, until a man acquires and mysteries of the “Brethren of Sincer- the sincere devotion of the linnet-voiced ity” enjoining him not to divulge them to flute-reed, he cannot hear the mysteries of any of the uninitiated, so that they should “The Brethren of Sincerity” in its dulcet not be betrayed; also, to yield obedience to notes, or realize the delights thereof; for the rule of implicit submission. For forty “faith is altogether a yearning of the heart, days, Ali kept the secret in his own sole and a gratification of the spiritual sense.” breast, and bore therewith until he was sick at heart. As his burden oppressed him and In regard to “The Brethren of Sincer- he could no more breathe freely, he fled to ity” mentioned above it can be said that the the open wilderness, and there chanced Mohammedans in the East know perfectly upon a well. He stooped, reached his head well that there exists on earth, among the as far down into the well as he was able; initiated a secret hierarchy which governs and then, one by one, he confided those the whole human race, infidels as well as mysteries to the bowels of the earth. From believers, but that their power is often ex- the excess of his excitement, his mouth ercised in such a manner that the subjects filled with froth and foam. There he spat influenced by it know not from what per- out into the water of the well, until he had son or persons its effects proceed. freed himself of the whole, and he felt re- lieved. After a certain number of days, a In this hierarchy the supreme dignity single seed was observed to be growing in is vested in the Khidr. This is a man in- that well. It waxed and shut up, until at deed, but one far elevated above ordinary length a youth, whose heart was miracu- human nature by his transcendent privi- lously enlightened on the point, became leges. Admitted to the Divine Vision, and aware of this growing plant, cut it down, possessed in consequence of a relative drilled holes in it, and began to play upon omnipotence and omniscience on earth; it airs, similar to those now performed by visible and invisible at pleasure; freed from the dervish lovers of God, as he pastured the bonds of space and time; by his ubiqui- his sheep in the neighbourhood. By de- tous and immortal powers appearing in grees, the various tribes of Arabs of the various forms on earth to uphold the cause The Aquarian Theosophist, Vol. III, #4 February 17, 2003 Page 16 of truth; then concealed awhile from men; and are found in Syria; the Akhyar are known in various ages as Seth, as Enoch, seven and travel about the earth; the Omud as Elias, and yet to come at the end of time are four and stand in the corners of the as the Mahdi; this wonderful being is the earth. The members are not known as such centre, the prop, the ruler, the mediator of to their inferior unenlightened fellow- men of ascetic habits and retirement, and creatures, and are often invisible to them. as such he is honoured with the name of This is most frequently the case with the Kothb, or axis, as being the spiritual pole Kothb, who, though generally stationed at round which and on which all move or are Mekka, on the roof of the Kaaba, is never upheld. Under him are the Aulia, or inti- visible there, nor at any of his other favor- mate friends of God, seventy-two in num- ite stations, yet his voice is often heard at ber (some say twenty-four), holy men liv- these places. ing on earth, who are admitted by the Kothb to his intimate familiarity, and who Let us add that their great power is are to the rest the sources of all doctrine, supposed to be obtained by self-denial, authority, and sanctity. Among these again implicit reliance upon God, from good one, pre-eminent above the rest, is quali- genii and by the knowledge and utterance fied by the vicarious title of Kothb-ez- of “ the most great name.” zaman, or axis of his age, and is regarded Eflaki, the historian, has given us the as the visible depository of the knowledge links of a spiritual series, through whom and power of the supreme Kothb — who is the mysteries of the dervish doctrines were often named, for distinction’s sake, Kothb handed down to and in the line of Jelaludin el-Akthab, or axis of the axes — and his er Rumi. constant representative amongst men. But as this important election and consequent Ali communicated the mysteries to delegation of power is invisible and hidden the Imam Hasan of Bra, who died A.D. 728. from the greater number even of the devo- Hasan taught them to Habib, the Persian tees themselves, and neither the Kothb-ez- (A.D. 724) who confided them to Dawud of zaman nor the Aulia carry any outward or the tribe Tayyi (A.D. 781) who transmitted distinctive sign of dignity and authority, it them to Maruf of Kerkh (A.D. 818); he to can only be manifested by its effects, and Sirri (A.D. 867) and he to the great Juneyd thus known by degrees to the outer world, (A.D. 909). Juneyd’s spiritual pupil Shibli and even then rather as a conjecture than as (A.D. 945) taught Abu-Amr Muhammed, a positive certainty. son of Ilahim Zajjaj (A.D. 959) and his pu- pil was Abu-Bekr, son of Abdu-llah of On the authority of the famous saint Tus, who taught Abu-Ahmed Muhammed, of Bagdad, Aboo-Bekr el Kettanée,1 E. W. son of Muhammed Al-Gazzali (A.D. 1111 Lane’ states that the orders under the rule ), and he committed those mysteries to of this chief are called Omud (or Owtad), Ahmed el-Khatibi, Jelal’s great grandfa- Akhyar, Abdal, Nujaba, and Nukaba, nam- ther, who consigned them to the Imam ing them according to their precedence, Sarakhsi (A.D. 1175). Sarakhsi was the and remarks that perhaps to these should spiritual teacher of Jelal’s father, Baha be added an inferior order called Ashab ed- Veled, who taught the Sayyid Burhanu-d- Darak, that is “Watchmen” or “Overse- Diu Termizi, the instructor of Jelal. ers.” The Nukaba are three hundred and reside in El-Gharb (Northern Africa to the We shall now proceed with the his- West of Egypt); the Nujaba are seventy tory. and reside in Egypt; the Abdal are forty Zaous Abou Add er-Rahman, of Per- 1 Arabian Soc. in the Middle Ages. — D’Ohsson sian origin, but born in Yemen, led the describing the Turkish Dervishes gives another way. He had passed his early youth in the account. The Aquarian Theosophist, Vol. III, #4 February 17, 2003 Page 17 society of Zein el Abidin, the son of displayed similar examples of austerity and Hasan, and grandson of Ali, and the first of virtue, and so did Hammad Abou Ismail, that family who in life and writing pro- son of the celebrated Abou Hanifah, Abd fessed the mystical ideas and austere prac- Allah Merouji, and Mohammed Ebn es tices, which ever afterwards distinguished Semmak. the race. Abou-Horeirah, the devoutest of Mohammed’s own companions, and Ebn But whether at Mecca or at Basra, Abbas were also his masters. He took up the various ascetics already mentioned, and his abode at Mecca, the centre of religious the many not mentioned; whatever per- feeling, and soon Zaous’ influence began sonal influence they exercised, and virtues to appear among the crowd of pilgrims they possessed, they did not form a par- from all parts of the Mohammedan empire ticular and distinct association or brother- ; they began to imitate his long prayers, his hood. No common rule united them, nor fasts, and extreme poverty, and above all did they group themselves around any su- his open contempt for all worldly dignity perior or chief, as yet. and rank, and many adopted the peculiarity But the next prominent man among of his dress, the long and patched garment them was not only a remarkable man as an and the high woollen cap, both of which ascetic, but also the father and founder of later became so characteristic of the Sufi. all the numerous Dervish family. His One of his most distinguished fol- name was Fodheil Abou Ali Zalikani. He lowers was Hasan Yesar, like Zaous, of was born of Persian parents and spent his Persian origin, but born in Arabia, in Me- youth as a highway robber. One night he dinah. Having received his liberty (he was had scaled the walls of a house where the born after his mother had become a slave girl of whom he was enamored dwelt, and of Omm Salma, one of the numerous wives concealed on the roof, awaited the moment of the Prophet), he retired to Basra, on the to descend and gratify his passion. But Persian Gulf, a town known for its attach- while thus occupied he heard a voice re- ment to the family of Ali and their doc- peating the well-known verse of the Quran: trines, and henceforth a stronghold of the Is it not high time for those who believe to ascetic sect. His life proved the truth and open their hearts to compunction?” “Lord, strength of his doctrines, and Basra was it is high time indeed,” replied Fodheil; now their headquarters. and leaving the house, as well as his evil design, he retired to a half-ruined caravan- Malik Ebn Dinar, a Persian, and a sarai not far off, there to pass the rest of slave by birth, known for his love of man- the night. Several travelers were at the ual labor, poverty and humility, next ap- moment lodged in the caravanserai, and, pears as chief among the ascetics of his concealed by the darkness, he overheard age. their conversation: Let us start on our journey,” said one; and the others an- Omar Abon 0thman, was a disciple swered: “Let us wait till morning, for the of Hasan Yesar and also an inhabitant of robber Fodheil is out on the roads.” This Basra. Hasan Yesar described him as one completed the conversion of the already worthy of angels and prophets for precep- repentant highwayman. He advanced to- tors and guides, one who never exhorted wards the travellers, and, discovering him- save to what he had first put in practice, self to them, assured them that henceforth nor deterred from anything except what he neither they nor any others should have himself inviolably abstained from. He was aught to fear from him. He then stripped a vigorous asserter of man’s free will. himself of his weapons and worldly gear, put on a patched and tattered garment, and About the same time Omar Abou passed the rest of his life in wandering Durr at Coufa and Sofein Abou Abd Allah The Aquarian Theosophist, Vol. III, #4 February 17, 2003 Page 18 from place to place, in the severest peni- and inhabitant of Bagdad. When young he tence and in extreme poverty, sometimes had, like Fodheil, led a reckless life, till alone, sometimes with numerous disciples, one day walking in the streets he saw writ- whom he took under his direction, and ten on a piece of paper, torn and trampled formed into a strict and organized brother- on by the feet of the passers-by, the name hood. But with all his austerity of life, his of God. He picked it up and, having prolonged fasts and watching, his ragged cleaned it to the best of his ability, took it dress and wearisome pilgrimages, he pre- home and placed it out of the reach of fur- ferred the practice of interior virtue and ther profanation. The same night he heard purity of intention to all outward obser- a voice saying to him; “Bishar, thou has vances, and used often to say that “ he who honoured my name. I will accordingly is modest and compliant to others, and render thy name honorable in this world lives in meekness and patience, gains a and in that to come.” He awoke from sleep higher reward by so doing than if he fasted a changed man, and began a new life of all his days, and watched in prayer all his penance and virtue. The name Hafi signi- nights.” At so high a price did he place fies barefoot. He walked barefooted. His obedience to a spiritual guide, and so nec- greatest trial was from the veneration of essary did he deem it, that he declared: man: “ O God,” he used to say, “ save me “Had I a promise of whatever I should ask from this honour, the requital of which in prayer, yet would I not offer that prayer may perchance be confusion in another save in union with a superior.” But his life.” favorite virtue was the love of God in per- fect conformity to his will, above all hope Our space forbids us to dwell upon and fear. Thus when his only son — the Egyptian ascetics who helped to lay the whose virtues resembled his father’s — foundation for the future Sufism. We pass died in early age, Fodheil was seen with a by them and dwell mainly with the Persian countenance of unusual cheerfulness; and representatives. being asked by his intimate disciple Ragi About this time — the beginning of Abou Ali, afterwards Kadhi of the town of the fourth century — two events occurred Rei, the reason therefor, he answered: “It of greatest importance in the history we are was God’s good pleasure, and it is there- narrating. The Samanide princes had fore my good pleasure also.” We must gained ascendancy in the empire over the notice one more of his famous sentences: AbbasideCaliphs. All the princes of the “Much is he beguiled who serves God Samanide race were remarkable for their from fear or hope, for this true service is piety and patronage of learning. Nasser for mere love;” and, speaking of himself: Ebn .Ahmed, signalized himself by his love “I serve God because I cannot help serving of retirement and religious meditation. He Him for very love’s sake.” founded an oratory at Bokhara which soon Fodheil died in the year 187 of the became the resort of the now numerous Hegira. His disciple was Ibrahim Ebn Ad- ascetics, and soon other similar institutions hem, sun of noble parents and also a Per- arose throughout the country and the der- sian by birth, and he is an example upon vishes of the East now took on them their the forbearance under injury and reluc- permanent name and manner of life. tance to have their right manifested, so The other event that characterized prominent amongst the disciples of Fod- this era was the outbreak of open hetero- heil. doxy among the ascetics. Hitherto they After the death of Fodheil the su- had concealed their tenets and practices, preme direction of the brotherhood was opposed as they were to the prevailing vested in Bishar el Hafi, a native of Meron system, much after the fashion of Ali Zein The Aquarian Theosophist, Vol. III, #4 February 17, 2003 Page 19 el Abidin, grandson of the famous Ali, It is a love, which leaves me no thought for any grand-master of the secret order: save thee; And as to the love of Thee according to Thy wor- “Above all things I conceal the precious jewel of thiness, my knowledge, O raise from betwixt us the vail, that I may behold Lest the uninitiated should behold it, and be bewil- Thee. dered; Nor is any praise due to me either for this or for Ah, how many a rare jewel of this kind, should I that (love), openly display it, But to Thee alone the praise both for this and that.” Men would say to me; ‘Thou art one of the wor- shippers of idols;’ Halladj’s three famous disciples gave And Zealous Muslims would set my blood at price, their names to the three principal brother- Deeming the worst of crimes an acceptable and hoods among the Mohammedans, and their virtuous action.” work remains to this day. After these ascetics had learned their Abd-el-Kadir el Ghilani was a Per- strength from their union they began to sian by birth and resided at Bagdad. No- take part in politics and worked zealously body doubted that he was the Kothb of his with that party that wished to overthrow time, and as such he announced himself in the family and religion of Mohammed and his ecstatic state, though ordinarily he place Ali and mysticism in their stead. strove to conceal himself under the veil of They accordingly soon had martyrs in their a mean and despicable appearance. He ranks. Thus died at Bagdad the famous founded the order of the Qadiriyah which Hosain Abou Meghith el Halladj. association counted in its ranks some of To his school belonged the three gi- the greatest names among Eastern mystics ants of learning and piety: Abd-el-Kadir el and poets. The doctrine of the order was Ghilani, Mohi ed Din Ebn-Aarabi el that of Hosein el Halladj, whom he taught Moghrebi, and Omar Ebn el Faridh. We the order to look upon as their master, pen a few of his words: though their doctrine was commonly veiled under a seemingly orthodox termi- “I am He whom I love, and He whom I love is I ; nology. They subsist to this day and are We are two spirits, inhabiting one outward frame counted among the most prominent. And when you behold me, you behold Him, And when you behold Him, you behold us twain.” M. D’hosson in his celebrated work He taught the freedom of the human on the Ottoman empire traces the origin of will and wrote the following satire on the the Faquirs to the time of Mohammed in predestinarian system of Islam: the following manner: In the first year of the Hegira, forty-five citizens of Mecca What can man do, if the decrees of predestination joined themselves to many others from surround him, Medina. They took an oath of fidelity to Binding him in his every state? Answer me, O the doctrines of their Prophet, and formed learned professor. He (i.e., as if He, that is God) cast him into the a sect or fraternity, the object of which was ocean, bound hand and foot, and then said to to establish among themselves a commu- him, nity of property, and to perform every day Woe to you, woe to you, should you get wet with certain religious practices in a spirit of the water.” penitence and mortification. To distin- He it is who thus in his verse addresses God guish themselves from other Mohamme- dans, they took the name of Sufis. This I love Thee with a twofold love, the love of friend- name, which later was attributed to the ship, And the love grounded on this alone, that Thou art most zealous partizans of Islam, is the worthy of it. same still in use to indicate any Muselman But as to that my love which is the love of friend- who retires from the world to study, to lead ship, a life of pious contemplation, and to follow The Aquarian Theosophist, Vol. III, #4 February 17, 2003 Page 20 the most painful exercises of an exagger- classes, the ba Shara (with the law), or ated devotion. To the name of Sufi they those who govern their conduct according added also that of Faquir, because their to the principles of Islam; and the be Shara maxim was to renounce the goods of the (without the law), or those who do not rule earth, and to live in an entire abnegation of their lives according to the formal princi- all worldly enjoyments, following thereby ples of any religious creed, although they the words of the Prophet: “Poverty is my call themselves Muslims. To the latter, the pride.” Following their example, Abu Bakr Sufis principally belong. These Faquirs and Ali established, even during the life- are called either Azad, the free, or Majnub, time of the Prophet and under his own the absorbed. The former shave their eyes, religious orders, over which each beards, whiskers, eyebrows, etc., and live a presided, with Zikrs or peculiar religious life of celibacy. exercises, established by them separately, and a vow taken by each of the voluntary Every school and every brotherhood disciples forming them. On his decease, has its own distinctive teachings and tech- Abu Bakr made over his office of president nicalities, and its peculiar practices and to one Salmann l-Farisi, and Ali to al- observances, its saints and doctors, great Hasann l-Basri, and each of these charges men and founders. were consecrated under the title of Khali- A student will also readily discover a fah, or successor. The two first successors different character in Arabic and Persian followed the example of the Khalifahs of Sufism. The Arabic being nearer to Chris- Islam, and transmitted it to their succes- tianity takes up much from it, but moulds it sors, and these in turn to others, the most in its peculiar way; the Persian being aged and venerable of their fraternity. nearer the traditions of Zoroaster and in Some among them, led by the delirium of immediate contact with Manechaism, natu- the imagination, wandered away from the rally borrows from thence. Thus the “pan- primitive rules of their society, and con- theistic” tendencies, such as Divine ab- verted, from time to time, these fraternities sorption, universal manifestation of the into a multitude of religious orders. * * Deity under the seeming appearances of * It was about A.H. 49 (A.D. 766) that the limited forms, the final return of all things Shaikh Alwan, a mystic renowned for his to the unity of God, a tendency to regard religious fervor, founded the first regular matter as evil, the reprobation of marriage, order of the Faquirs, now known as the etc. — these were ideas that rose from Per- Alwaniyah. sian soil, while the ideas of a radiant Di- The Bastamiyah, the Nagshbandiyah, vinity mediating between the supreme and the Bakhtashiyah descend from the fountain-head of Being and the created original order established by Abu Bakr. world; of an all-prevading Spirit of love; of All the others come from Ali. detachment from the world; of poverty, humility, etc., were more akin to Christian belief. THE FAQUIRS OR DERVISHES. The Arabic word Faqir signifies Still Saadis’ description applies to poor, poor in the sense of being in need of all: “The outward tokens of a dervish are a mercy, poor in the sight of God. The Per- patched garment and a shaven head; and sian equivalent Darvish is derived from the inward signs, those of being alive in dar “a door” — those who “beg from door the spirit, and dead in the flesh: — ‘not he to door.” who will sit apart from his fellow-creatures at the door of supplication with God; and, The dervishes are, as stated before, if he shall, reject his prayer, will stand up the practical expounders of Mohammedan- in disobedience; or if a mill-stone come ism. They are divided into two great The Aquarian Theosophist, Vol. III, #4 February 17, 2003 Page 21 rolling down a mountain, he is not intelli- are a very numerous sect; they usu- gent in the ways of providence, that would ally perform the Zikr-i-Khafi3 or the rise to avoid it.’” silent devotion. “The ritual of the Dervishes is grati- (2) The Qadiria sprung from the cele- tude and praise, worship and obedience, brated Sayyid Abdul Qadir, surnamed contentment and charity, and a belief in the Pir Dustagir, whose shrine is at Bag- unity and providence of God, having a dad. They practice both forms of the reliance on and being resigned to his will, Zikr. Most of the Sunni Moulavis of confident of his favour, and forbearant of the north-west frontier of India are all: whosoever is endowed with these members of this order. In Egypt it is qualifications is in truth a dervish, notwith- most popular among the fisherman. standing he be arrayed in gorgeous ap- parel: whereas, the irreligious and hypo- (3) The Chishtia are followers of Banda critical vain boaster, sensualist, and Nawaz, whose shrine is at Calburgah; whoremonger, who turn days into nights in they are partial to vocal music, for the his slavish indulgences, and converts founder of the order remarked, that nights into days in his dreams of forgetful- singing was the food and support of ness; who eats whatever falls in his way, the soul. They perform the Zikr-i- and speaks whatever comes uppermost, is Jali. a profligate, though clothed in the sack- (4) The Jalalia founded by Sayyid Jalal- cloth of a saint. — ” ud-din of Bokhara; they are met with The dervishes differ, says A. Vam- in Central Asia. Religious mendi- bery,1’ from each other only by the manner cants are often of this order. in which they demonstrate their enthusi- (5) The Sarwardia are popular in Afgani- asm; still the more we penetrate towards stan and comprise many learned men. the East, the greater is the purity with They are the followers of Hasan Bisri which they have been preserved. In Persia of Basra, near Bagdad. These five are the dervishes play a much more important all be-Shara Faqirs. part than in Turkey, and in Central Asia, isolated as it has been from the rest of the world for centuries, this fraternity is still in The be-Shara Faqirs are very numer- full vigor, and exercises a great influence ous. The most popular order is that of the upon society. Mudaria, founded by Zinda Shah Murdar of Syria, whose shrine is at Mukanpur, in According to A. Vambery, the Bek- Oudh. From these have sprung the Malang tashi, Mevlevi, and Rufai orders are princi- Faqirs who crowd the bazaars of India. pally found in Turkey; the Kadrie and Dje- They wear their hair matted or tied in a lali in Arabia; the Oveisi and the Nur- knot. The Rafia order is also a numerous bakhchi Nimetullahi in Persia; the Khilali one in some parts of India. They practice and Zahibi in India, and the Nakishbendi the most severe discipline and mortify and Sofi (a recent order) in Central Asia. themselves by scourging. According to Th. P. Hughes2 the fol- The secrets of the dervish orders lowing are the chief orders of Faqirs met cannot be learned. An initiation is de- with in North India: scribed in Lane’s Society in the Middle (1) Naqshbandia, the followers of Khwa- Ages and the following is another. jah Pir Mohammed Naqshband, and

1 Intell. Obs. Vol. 7. 2 Notes on Mohammedanism. 3 The Zikrs will be described later in the article. The Aquarian Theosophist, Vol. III, #4 February 17, 2003 Page 22 The following is the account of the seated the whole night, my face turned admission of Tewekkul Beg into the order towards Mecca, at the same time concen- of the Qadiriyahfaqirs, one of the four trating all my mental faculties upon my most prominent ones, by Moolla Shah, a own heart. Towards daybreak, a little light Saint and poet of some celebrity, who died and brightness came into my heart, but I in the year of the Hegira 1072 (1661-62 of could distinguish neither form nor color. our era), at Lahore, where his shrine was After morning prayer I presented myself, reared by the Princess Fatima, daughter of and the two persons I have just mentioned, Shah-Jihan. Tewekkul is himself the nar- before the Master who saluted me and rator: asked them what they had done to me. They replied: ‘Ask him, himself.’ Then, Having been introduced, by means of addressing me, he told me to relate to him Akhônd Mollâ Mohammed Say’d into the my impressions. I said that I had seen a intimate circle of Mollâ Shah, my heart brightness in my heart; whereupon the through frequent intercourse with the Sheikh became animated, and said to me: Sheikh was filled with a burning desire of ‘Thy heart contains an infinity of colors, reaching the sublime goal [of the mystical but it is become so dark that the looks of science], and I no longer found sleep by these two crocodiles of the infinite ocean night nor rest by day * * I passed [the mystic science] have not availed to the whole of that night without being able bestow upon it either brightness or clear- to shut my eyes, and betook myself to re- ness; the moment is come when I myself citing a hundred thousand times the one will show thee how it is enlightened.’ hundred and twelfth chapter of the Quran. With these words he made me sit in front I accomplished this in several days. It is of him, while my senses were, so to speak, well known that in this chapter of the inebriated, and ordered me to reproduce Quran the great Name of God is contained, within me his appearance. Then, having and that through the power of that Name, blindfolded me, he bade me concentrate all whoever recites it a hundred thousand my mental faculties upon my heart. I times may obtain all that he desires. I con- obeyed, and in an instant, by the divine ceived then the wish that the Master should favor and the spiritual assistance of the bestow his affection upon me. And, in Sheikh, my heart was opened. I saw then fact, I convinced myself of the efficacy of within me something, like a cup, turned this means, for hardly had 1 finished the upside down; and this object having been hundred thousandth recitation of this chap- turned up again, a feeling of illimitable ter of the book of God, when the heart of happiness filled my whole being. I said to the Master was filled with sympathy for the Master, ‘This cell, where I am sitting me, and he gave order to Senghin Mo- before you — I see a faithful reproduction hammed, his vicar, to conduct me on the of it within me, and it seems as if another following night to his presence. During Téwekkul Beg were seated before another that whole night he concentrated his mind Mollâ Shâh.’ He answered, ‘It is well: the upon me, while I directed my meditation first vision which presents itself to thy upon my own heart; but the knot of my view is the figure of the Master. * * * heart was not unloosed. So passed three He next bade me uncover my eyes, which I nights, during which he made me the ob- did, and I then saw him, by the material ject of his spiritual attention, without any organ of vision, seated in front of me. result being manifested. On the fourth Again he made me bandage them, and I night Mollâ Shah said, ‘This night Mollâ perceived him by my spiritual vision, Senghin and Sâlih Bêg, who are both very seated in front of me just the same. Full of susceptible to ecstatic emotions, will direct wonder I cried out, O my Master, whether their whole mind upon the neophyte.’ I look with my bodily eyes or my spiritual They obeyed this order, while I remained vision, it is always you that I see.’ Mean- The Aquarian Theosophist, Vol. III, #4 February 17, 2003 Page 23 while I saw advance towards me a dazzling I submitted to Mollâ Shâh this poeti- figure, and upon my telling the Master of cal inspiration, and he rejoiced that the it, he bade me ask the apparition its name. idea of the union with God was at last In my spirit I put to it that question, and manifested to my heart; and the words of the figure answered me by the voice of the the doctrine of the union with God, and he heart, ‘My name is Abd Alkâdir Glilâny.’ will never betray addressing his disciples, I heard this answer by my spiritual ear. he said: ‘Tèwekkul Bêg has heard from The Master then advised me to pray the my mouth the mystery. His inner eve is Saint to give me his spiritual help and suc- opened; the sphere of color and images is cor. I made this petition; and the appari- shown to him, and at last the sphere where tion said to me, ‘I had already granted to all color is effaced has been revealed to thee my spiritual assistance; hence it is that him. Whoever after having passed through the knots of thy heart have been loosed.’ these phases of the union with God, has Full of deep gratitude, I imposed on myself obtained the Absolute Reality, shall no the obligation of reciting every Friday more be led astray, whether by his own night the whole Koran in honor of this doubts or by those which sceptics may great Saint, and for two whole years I suggest to him.” never neglected this practice. Molly Shah then said, ‘the spiritual world has been FINIS shown to thee in all its beauty: remain there seated, effacing thyself completely in the marvels of this unknown world.’ “I obeyed strictly the directions of my Master, and, day by clay, the spiritual world became more and more unveiled before me. The next day I saw the figures of the Prophet and his chief Companions, and legions of Saints and Angels passed before my inner vision. Three months passed in this manner, after which the sphere where all color is effaced opened before me, and then all the figures disap- peared. During all this time the Master ceased not to explain to me the doctrine of Sarasota, Florida the union with God and of mystical intui- Theosophy Group tion. But, nevertheless, the Absolute Real- ity would not show itself to me. It was not Meets Weekly on: until after a year that the knowledge of the WEDNESDAYS: — 7 – 8:15 P.M. Absolute Reality, in its relation with the SUNDAYS — 11 AM – 12:30 PM conception of my own existence came to We are a very friendly group of students me. The following verses revealed them- with various religious and philosophical back- selves at that moment to my heart, whence grounds. Our goals are to discuss and under- they passed unbidden to my lips: — stand the universal truths of Theosophy.

‘That this corruptible frame was other than water On Wed. nights we are studying, The and dust Ocean of Theosophy by W.Q. Judge, and on I knew not: the powers of the heart and the soul Sunday mornings we’re discussing Isis Un- and the body I knew not, veiled by H.P. Blavatsky and Light On The Woe is me! that so much of my life without Thee has for ever fled from me Path by Mabel Collins. Thou wert I; but dark was my heart: I knew not the secret transcendent.’ The Aquarian Theosophist, Vol. III, #4 February 17, 2003 Page 24 Our address is: 2700 S. Tamiami Tr. Suite #14 (we’re moving to Suite #11 in Octo- ber), Sarasota Florida, and our phone number is: 941-312-9494. Please feel free to call Bob Waxman if you need any additional information.

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Currently studying – FOR JANUARY TO MARCH 2003 The Secret Doctrine By H.P. Blavatsky Introductory Class A Synthesis of Religion, Science, and Philosophy One Thursday a month 7 - 830 pm Located at: A monthly class that introduces the TRS Professional Suites, 11th floor 44 East 32nd Street (between Park & Madison) fundamental ideas of man’s consti- New York, N.Y. tution, his relation to the cosmos and Near subway and bus lines. universal laws such as karma and Contacts: reincarnation. Jan 9th Feb 6th Mar [email protected] 6th [email protected] [email protected] Study Group Wednesdays 7 - 8 pm www.geocities.com/theosophycircle/ This group studies the Theosophical Phone: concepts and their ramifications, David — (718) 438 — 5021 including references from the Secret Amedeo- (973) 697-5938 Doctrine and the great world – Classes are free and open to all — religions.

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United Lodge of Theosophists discussion and the search for the Robert Crosbie House meanings within these traditions. 62 Queens Gardens London W23AH, England Tel +(44) 20 7723 0688 Talks and informal meetings Fax +(44) 20 7262 8639 Contact us: [email protected] Sundays 7 - 8 pm SUNDAYS 8.00 - 9.00 p.m. Talks, followed by questions, or informal ULT London UK meetings where articles are read and discussed.

Jan 5 Theosophia: Divine Wisdom (talk) The Aquarian Theosophist, Vol. III, #4 February 17, 2003 Page 25

Jan 12 New Year's Resolution Jan 19 Ahimsa & Overcoming Violence (talk) 7:30-9:00pm Jan 26 Life and Death Investigation of the unexplained laws of Nature, and the psychical powers latent in Feb 2 The Network of Light (talk) man. Feb 9 Elementals - Elementaries and Karma Feb 16 The Dual Mind (talk) Free Study Materials Provided Feb 23 Dialogue on the Mysteries of After Life • Meditation & Raja Yoga Mar 2 Life after Death (talk) • Dreams and the Dreamer Mar 9 Spiritualism - What is it? • Karma and Reincarnation Mar 16 Special Meeting: The Life and Work • Places After Death of William Q. Judge - The Victorious Disciple • Spiritual and Psychic Realms • A Relationship with God Mar 23 The Synthesis of Occult Science Part I • Science and Psi Phenomena Mar 30 The Synthesis of Occult Science Part II THEOSOPHY HALL 347 East 72 Street, NY NY 10021 Practical information Doors Open at 6:45PM By Bus: 7, 15, 23, 27, 36. Phone: (212) 535-2230 Refreshments Served By Underground: Paddington or Current topics: Contrasting ancient theoso- Lancaster Gate. phical teachings with the standard scientific view of the world, and current psi phenom- Visitors are welcome and may use ena. Including distance viewing, crop circles, the reference library, please call or remembering past lives, etc.

e-mail to arrange. Texts include “The Secret Doctrine”, “Isis Meetings are free, can be joined at Unveiled” and other original Theosophical sources. any time and it is not necessary to “The Bhagavad-Gita” register for attendance. Wed. Night — 7:30-8:45

Free Study Materials Provided ______

United Lodge of Theosophists The ancient psychology of the East and its application in this “era of Western Occultism.” Theosophy Hall 77 W. Encanto Blvd. SPANISH STUDY CLASS Phoenix, Arizona 85003 “Ecos del Oriente”, by Wm.Q. Judge Meets the first two Wednesdays of the month Telephone (602) 290-0563 THEOSOPHY HALL Email: [email protected] 347 East 72 Street, NY, NY 10021 Web: http://www.phx-ult-lodge.org/ Doors Open at 6:45PM Phone: (212) 535-2230 Study Classes Sunday Evenings 7:30 — 8:30 pm PROGRAMME THE OCEAN OF THEOSOPHY by Wm. Q. Judge, THE United Lodge of Theosophists “Maitri Bhavan” 4, Sir Krishna Rao Road, Near Lalbagh and West Gate, — Basavanagudi, Bangalore-560 004. ANSWERS TO QUESTIONS ON THE OCEAN OF topics THEOSOPHY by Judge/Crosbie T.B.A. THEOSOPHY HALL 347 East 72 Street New York, NY 10021 THEOSOPHY (212) 535-2230 Secret Doctrine Classes E-mail: [email protected] Sunday 11am - 12:45 Theosophy Discovery Circle All meetings are free. No collections, fees or nd dues. 44 E. 32 St [between Park & Madison] Monday 7:30 to 9 pm Discussion - Multi-Media New York ULT 347 East 72nd Street Monday Night The Aquarian Theosophist, Vol. III, #4 February 17, 2003 Page 26 Wednesday 2 to 4 pm Les reunions commencent et se terminent aux Antwerp ULT, Belgium heures précises indiquées Wednesday 7:30 to 8:45 pm La Loge est maintenue en activité par des Los Angeles ULT participations bénévoles Saturday 10 am to 12 noon — Theosophy Centre Tel: 40-76-72 Long Beach — First Saturday of every month Wednesday — Bangalore ULT, India United Lodge of Theosophists 4865 Cordell Avenue, Suite 4 Den TEOSOFISKA Bethesda, MD 20814 Ursprungliga Undervisningen phone (301) 656-3566 UNITED LODGE OF THEOSOPHISTS, Malmölogen web: www.ultdc.org Kungsgatan 16 A, 211 49 Malmö, tel. 0709 26 22 12 Meetings: Sundays 11 a.m. to 12 noon (Lectures followed by questions and answers, or group discussions.) FÖREDRAG HÖSTTERMINEN 2002 ======Varje Onsdag 19.30 – 20.30 ======

STUDIEGRUPPER HÖSTEN 2002 POINT OUT THE WAY DHARMAGRUPP I kl 17.15 - 18.15 Den Hemliga Läran av Helena Blavatsky (Vårt kursmaterial är “DHL” del I, löpande studier) XXVII

Den Hemliga Läran är den teosofiska filosofins Chapter VI ryggrad. Det mesta som finns i denna bok speglar kärnan i Hypnotism, Suggestion and the Astral Light teosofins esoteriska lära. Question: At the time the Ocean DHARMAGRUPP II was written in 1893, much attention kl 18.15 - 19.15 was devoted to hypnotic experimen- Teosofins Ocean av William Q. Judge tation as demonstrated by Charcot in (Vårt kursmaterial är “Oceanen”. Se vår studieplan för hela Paris. This interest declined, and höstterminen längre ner på sidan under seems not to have been revived until Dharmagrupp II) the last decade or so. What is the Teosofins Ocean är en förenklad version av explanation? Den Hemliga Läran. För en sökare finns det ingen bättre bok att studera Answer: This question relates to om man vill lära the cycles of psychism. Now, in the känna teosofins grundläggande filosofi enligt HPB last century, Charcot demonstrated och Mästarna. that hypnotism was not a safe method to use. Yet much of what is called

LOGIE UNIE DES THÉOSOPHES Behaviorism and Psychoanalysis is Loge Unie des Théosophes nothing but a modified form of hyp- 11 bis, rue Kepler – 75116 Paris notism. Another thing found out very Conferences Mercredis, 19 h 30 – 20 h 45 quickly was that Charcot ruined his subjects—in body, mind and soul— Loge Unie des Théosophes Douala and so his school fell into disrepute. Camaroon Have we ever thought, however, with B.P. 11372 Douala Localisation Ndog - Bong respect to this modern form of psy- choanalysis, that its power, psycho- Heures d’ouverture: mercedi 19h – 20 h 15 Samedi 19h – 20 h 15 logically, is in its confessional ele- Toutes les activités de la Loge sont libres et ment? In some degree, at least, the gratuites power of the psychoanalyst is a re- newal of the power of the priest. The Aquarian Theosophist, Vol. III, #4 February 17, 2003 Page 27 Question: Is there an element of tion, a function, a faculty, a power suggestion in Psychoanalysis? that can’t be used for benefit as well as for injury. Suggestion as we use Answer: Always the suggestion is the word, is employed for selfish that the man unburden himself—and purposes. We suggest to a man that most of us are very willing to do so. he do this or that, for our benefit. On The psychoanalyst listens and then he the other hand, you can suggest to a suggests forms of gratification, so man that such—and—such a course that these suppressed tendencies may of conduct is dangerous. That isn’t be given their normal field of exer- suggestion in the sense in which it is cise—physically, if it is safe; other- used by the advertising fraternity, by wise, in the man’s thoughts. the politician, by the psychoanalyst, The truth is that most of us are by the priest. hypnotized, not by some person but by Take another instance. You the influence upon our astral natures of know we are accustomed to argue the thoughts, desires and feelings of all Now, the difficulty of arguments is mankind for millions of years. We have that they are always over differences. been incarnated, let’s say, a thousand Arguments never produce anything times since the beginning as an entirely but a breach in the discussion. Yet distinct race of our Aryan Race, and the word argue originally means “to before that we had tens of thousands of make clear.” and dispute was once a incarnations in Atlantean days. That synonym for the word discuss Today, experience hasn’t perished; it is the we have three different words: to dis- substance of the astral light, and pute, to argue, to discuss. What is everyone of us is hypnotized by it. To the difference between them? Atti- whatever extent our wills are not tude. So with suggestion. instantly operative, just to that extent we are hypnotized by the astral light. For [TO BE CONTINUED] example, there isn’t one of us who is not constantly seeing his own mistakes of every kind and constantly desiring or resolving not to repeat those mistakes; we continually wish to do better and yet find our will ineffectual. This is due to the paralyzing effects of the astral light, THE COFFEE KLATCH which light is the crop of thoughts and desires raised by us all throughout this Coffee Maker: Student, while you’re whole period of evolution, and that regaling me with your latest “find,” paralyzing influence has to be please stir the hot chocolate so it recognized, has to be faced, has to be won’t burn on the bottom. torn out by each individual for himself. Student: I’ll stir and you point your best Question: Don’t the Mahatmas ear my way. themselves use suggestion? In his essay, "The Poverty of Unbelief" Answer: Well, the very words, (Index on Censorship, Winter issue), Jona- Spirit and Matter, black and white, than Ree comments: light and dark, or, as with us, good The distinction between atheists and and evil, show that there isn’t a rela- believers is perhaps beginning to lose its The Aquarian Theosophist, Vol. III, #4 February 17, 2003 Page 28 point: the real distinction is between those trooped by faceless and pale. And then — the who are willing to be intelligent about the glory — so that a cricket song sweetens his ears, problems of existence and those who are the smell of the earth rises chanting to his nose, not. And if tacit atheism has become the and dappling light under a tree blesses his eyes. default belief of our age, it needs to be Then a man pours outward, a torrent of him, noted that it is no longer the badge of a and yet he is not diminished. And I guess a courageous free spirit but, more often man’s importance in the world can be measured than not, the "do not disturb" sign hung by the quality and number of his glories. It is a out by the intellectually inert. Of course lonely thing but it relates us to the world. It is there are ways in which religious belief the mother of all creativeness, and it sets each can lead to dogmatic folly. Any fool can man separate from all other men. see that believers are liable to think their gods the only true ones, and such exclu- And this I believe: that the free, sive certitudes can lead by well-trodden exploring mind of the individual human is paths to fanaticism and murderous intol- the most valuable thing in the world. And erance. But that is not the only logic of this I would fight for: the freedom of the religious belief; nor is it the most interest- mind to take any direction it wishes, undi- ing one. Believing in a God also means rected. And this I must fight against: any recognizing the possibility of an intelli- idea, religion, or government which limits gence that sees things differently from or destroys the individual. This is what I you, and far better too. In that respect re- am and what I am about. I understand why a system built on a pattern must try to de- ligious belief is a standing lesson in toler- stroy the free mind, for that is one thing ance and pluralism, and indeed in relativ- which can, by inspection, destroy such a ism. Relativism in this sense is just a system. Surely I can understand this, and I humble tautology, trivial or profound de- hate it and I will fight against it to preserve pending on how you take it. It is simply a the one thing that separates us from the reminder that the way you look at things uncreative beasts. If the glory can be is only the way you look at things, and killed, we are lost. [From East of Eden by John that, however well supported it may seem, Steinbeck (ch.13)] it could still, for all you know, be thor- oughly and ridiculously mistaken. Policeman in rear Booth: Student, don’t do it on my beat! or if you do Coffee Maker: That was reprinted keep the noblesse oblige in mind and I in the December issue of The The- will as well I wot to reciprocate. We osophical Movement, but I have one belong to the same tribe despite our for you students who lead the van- contrasting “Dharmas”. guard of “change,” while we fogies shake our head and decry your radi- But I have a reflection on last issue’s insertion about the: calism. If you absolutely have to be “radical” and will pay no attention to Purely Spiritual Man my cautionary counsel, then let it be Purely Animal Man along these lines: Purely Human Man Sometimes a kind of glory lights up the as expounded in The Secret Doctrine. mind of a man. It happens to nearly everyone. If I understood the text correctly, they You can feel it growing or preparing like a fuse sort out like this: burning toward dynamite. It is a feeling in the stomach, a delight in the nerves, of the forearms. The purely Spiritual man means the The skin tastes the air, and every deep-drawn individualization of the three highest breath is sweet. Its beginning has the pleasure principles of life. of a great stretching yawn; it flashes in the brain and the whole world glows outside your eyes. A The purely animal man means the tem- man may have lived all his life in the gray, and porary organization, in a form, of the the land and trees of him dark and somber. The three lowest principles. (i.e., the psy- events, even the important ones, may have chic embryo or “mindless” man) The Aquarian Theosophist, Vol. III, #4 February 17, 2003 Page 29 The purely human being is one in Listen to the characteristics of Dny- whom the four lower principles are ana Yadna. Intention (Sankalpa) forms the developed and in union in the being — pillar (Stambha) of the sacrifice (Yadna). that’s the Lunar Pitri. There were The five-fold breath, the pandal (Mandap seven classes, i.e., they ranged all the outside Yadna) and the sacrifi- cial beast is way from 3-principled consciousness the distinction between self (Jiva) and Self with just the faintest touch of the (Shiva). The special functions of the five- fourth principle up to full 4-principled fold breath, or the senses, and the five Pra- being. nas become the materials for the sacrifice, and the butter in this sacrifice is one’s own Man lurking in corner: Yes, but ignorance. Mind (Manas) and conscious- with that type of thinking be very ness (Buddhi) are the two hollows in careful to NEVER take yourself which the fire of Dnyana is lighted. The seriously, for there is really only One ‘Vedika’ in this place is the equanimity of Principle — One Diamond with seven mind. The sacrificial incantation is noth- facets, some latent, others active. ing but efficient thought, and the ‘Sruk’ Spiritual knowledge, firsthand and ‘Surva’ consist of peace of mind. The knowledge, knowledge not to be performer off the sacrifice is Jiva. When censored or misunderstood, springs up by means of utensils in the form of experi- in our heart traveling from within- ence, incantations in the form of discretion, without — child of universal and sacrificial beasts in the form of Dny- benevolence. ana, the Jiva has destroyed the distinction between itself and Brahman, ignorance is uprooted. So there is ultimately no differ- ence between the sacrifice and the per- former of the sacrifice and the individual (Jiva) gets an undisturbed pure bath in the joys of unity with Self. Then, having as- sumed the form of Brahman, he knows that all this is one, and he ceases to believe in the distinction between living beings, ob- jects of enjoyment and the senses. DNYANESHVARI Just as after awakening, one realizes that on account of his sleep, he had himself [The Dnyaneshvari is mentioned many times by Madame Blavatsky, always in become the big army about which he glowing terms. The following rendition is dreamt, and knows that the army was not extracted from Manu Subedar’s real, but he himself is real, so after translation. The great Sage, Dnaneshwara Dnyana, the whole world assumes a single Maharaj sang this work to his people when he was quite young. He did it in form. He then forgets that he is only the their native language, Marathi, about 700 individual Jiva in contrast with Brahman. years ago. It is his commentary on the His mind is filled with notions of unity Bhagavad Gita.] beginning with the blade of grass to Brah- man Himself. Though he sees that nothing XXVII appears as another thing in this vast uni- [Continued from Vol. III, #3] verse, nor are all things known by the same name, yet his realization of oneness is un- Chapter IX [CONTINUED] shaken. The body is one, though the dif- Shri Krishna says to Arjuna: Now I will ferent senses of the body are different, speak to you of those who attain Me by the there is only one tree, though the different path of wisdom (Dnyana Yadna). branches may be small or large. In this The Aquarian Theosophist, Vol. III, #4 February 17, 2003 Page 30 way, knowing Me to be the same in all beings, though they bear a variety of CORRESPONDENCE names and characteristics, the Dnyana Yo- Greetings! gis worship Me. Whatever meets their eyes is only My form. Wherever there are Thank you for your e-mail. bubbles of water, there is nothing but wa- Yes, Greece is a member of NATO ter, whether these bubbles remain or go and a member of the EU. away. Even if a speck of dust rises in the sky on account of the wind, it is part of the On the eastern border we have a earth, which it meets when it comes down. neighbour called T***Y (starting with T, The experience of these Yogis embraces ending with Y). Then it was TroY, now is everything. Therefore, their behavior is TurkeY :-) always attuned with the full conscious- I'd like to give you a paradox of ness that the Infinite variety of forms are history relevant to this. After the fall of nothing but the universe itself. The fact Troy, Trojans under Aeneas travelled to remains clear in their mind like the orb of and inhabited Latium (according to Virgil's the sun, which we see. There is harmony epic). The grandchildren of Aeneas, in their internal feeling and external behav- Romus and Romulus established Rome. ior. Their devotion is as great as My per- Centuries later the roman emperor Constantine moved the capital of the fection. Without any visible forms, they empire (together with thousands of worship spontaneously; they cannot avoid Romans) to Constantinople, which is it as I am everywhere. But I am not at- within the Trojan territory. Turks today are tained in this way by those who have more likely descendants of peoples of missed the proper path of Dnyana. Only Byzantium than Mongols of Turkestan. actions that are being performed univer- sally reach Me from all directions. But the I was surprised recently to discover erring ones do not realize this and do not, the possibility that there were two Trojan therefore, attain Me. wars. One lead by Agamemnon and the other by Hercules!!! [TO BE CONTINUED]

From a description of the Temple of Aphaia: "Upon the east pedestal, Hercules' expedition to Troy may possibly be depicted whilst the west pedestal maintains Agamemnon's expedition."

http://www.mfa.gr/english/greece/through_ time/archaeology/ancient_sites/afaia.html

The one by Agamemnon presumably occurred somewhere around 1250 B.C. But when did the one by Hercules occur? Plato said that 9.000 years before his time, Gods lived amongst men. If demigods (hence Hercules) also lived then, could the first Trojan War have occurred 13.000 years (or more) ago? Could the Iliad and Odyssey have originally been written 13.000 years ago? The weapons of Gods described in these epics suggest either too much imagination The Aquarian Theosophist, Vol. III, #4 February 17, 2003 Page 31 of the poet or much more advanced technology of the period when it occurred. In The Mentality Kitchen On the other hand the language given through the epics of Homer that we Love is merely madness; and I tell you, now call "Greek language", penetrates the deserves as well a dark house and a whip, western languages. Why in English they as madmen do; and the reason why they use new words like: are not so punished and cured, is that the lunacy is so ordinary, that the whippers are Astronaut instead of star man Cloning instead of branching in love too. SHAKESPEARE Atomic instead of uncut History instead of narration, etc. It is vain that we would coldly gaze (Some estimate that 50% of English words have Greek origin) On such as smile upon us; the heart must I hope you find this interesting. Leap kindly back to kindness. Byron

Costas OVE Athens, Greece Fohat, in his capacity of DIVINE L (Eros), the electric Power of affinity and [Hercules’ expedition might have been against sympathy, is shown allegorically as trying the Atlanteans in Poseidonis, just outside the to bring the pure Spirit, the Ray insepara- “pillars of Hercules". Maybe what has come ble from the ONE absolute, into union with down as the ancient Trojans was actually an invading army from Poseidonis. That’s a the Soul, the two constituting in Man the possibility at any rate, as according to MONAD, and in Nature the first link be- tradition, there was technology and power tween the ever unconditioned and the there which, in some respects we have yet to manifested. S.D.I, p. 119 match. Love is not love The sudden collapse of the maritime empire of Minoan Crete, may be the key to Which alters when it alteration finds — Atlantis. Excavations on the small volcanic Love alters not with his brief hours and island of Thera just north of Crete have weeks, uncovered documentation that is said to But bears it out even to the edge of doom. corroborate the story of Plato. Costas, are you If this be error, and upon me prov’d familiar with these excavations? If so, give us I never writ, nor no man ever lov’d. your take on them. — jw] SHAKESPEARE

The Dual Manas It is not to taste sweet things, but to do Plato acknowledges man to be the toy of the ele- noble and true things, and vindicate ment of necessity — which is Karma under another himself under God’s heaven as a god-made name — in appearing in this world of matter. Man is influenced by external causes, and these causes are man, that the poorest son of Adam dimly daimonia, like that of Socrates. Happy is the man longs. Show him the way of doing that, physically pure, for if his external soul (astral body, the image of the body) is pure, it will strengthen the sec- the dullest daydrudge kindles into a hero. ond (the lower Manas), or the soul which is termed by They wrong man greatly who say he is to him the higher mortal soul, which, though liable to err be seduced by ease. Difficulty, abne- from its own motives, will always side with reason against the animal proclivities of the body. In other gation, martyrdom, death are the words, the ray of our Higher Ego, the lower Manas, allurements that act on the heart of man. has its higher light, the reason or rational powers of the Kindle the inner genial life of him, you Nous, to help it in the struggle with Kâmic desires. The lusts of man arise in consequence of his perishable have a flame that burns up all lower material body, so do other diseases, says Plato; but considerations. Not happiness, but though he regards crimes as involuntary sometimes, something higher… Not by flattering our for they result, like bodily disease, from external causes, Plato clearly makes a wide distinction between appetite; no, by awakening the heroic that these causes. slumbers in every heart… CARLYLE H. P. BLAVATSKY “Old Philosophers and Modern Critics”