Jan 242017
 

I do not love you as if you were salt-rose, or topaz,
or the arrow of carnations the fire shoots off.
I love you as certain dark things are to be loved,
in secret, between the shadow and the soul.

I love you as the plant that never blooms
but carries in itself the light of hidden flowers;
thanks to your love a certain solid fragrance,
risen from the earth, lives darkly in my body.

I love you without knowing how, or when, or from where.
I love you straightforwardly, without complexities or pride;
so I love you because I know no other way

than this: where I does not exist, nor you,
so close that your hand on my chest is my hand,
so close that your eyes close as I fall asleep.

Neruda, Sonnett XVII

Dec 242016
 
Kate Georgall, Bird in Snow

Kate Georgall, Bird in Snow

I said to my soul, be still and wait without hope

For hope would be hope for the wrong thing; wait without love

For love would be love of the wrong thing; there is yet faith

But the faith and the love and the hope are all in the waiting

Wait without thought, for you are not ready for thought:

So the darkness shall be the light, and the stillness the dancing.

Whisper of running streams, and winter lightning.

The wild thyme unseen and the wild strawberry,

The laughter in the garden, echoed ecstasy

Not lost, but requiring, pointing to the agony

Of death and birth.

You say I am repeating something I have said before. I shall say it again.

Shall I say it again? In order to arrive there,

To arrive where you are, to get from where you are not,

You must go by a way wherein there is no ecstasy.

In order to arrive at what you do not know

You must go by a way which is the way of ignorance.

In order to possess what you do not possess

You must go by the way of dispossession.

In order to arrive at what you are not

You must go through the way in which you are not.

And what you do not know is the only thing you know

And what you own is what you do not own

And where you are is where you are not.

 

T.S. Eliot, East Coker, Four Quartets

Dec 242016
 

Patrick Gamble, A Winter’s Dream

At the turning point of time

The cosmic spirit-light stepped

Into earthly evolution;

Night darkness

Had ended its reign;

The bright light of day

Streamed into human souls;

Light

That warms

The poor shepherd hearts

Light

That enlightens

The wise kings’ heads.

Light divine,

Sun of Christ,

Warm

Our hearts —

Enlighten

Our heads,

So that good results

From what

Our hearts beget,

What we

By thinking

Forcefully will to do.

Foundation Stone Meditation, Rudolf Steiner

Oct 082016
 

white-swan-dreams-take-flight-tinted-kelli-swanThe lovers of Brahman ask:

What is the source of this universe? What is Brahman? From where do we come? By what power do we live? Where do we find rest? Who rules over our joys and sorrows, O seers of Brahman?

Shall we think of time, or of the own nature of things, or of a law of necessity, or of chance, or of the elements, or of the power of creation of woman or man? Not a union of these, for above them is a soul who thinks. But our soul is under the power of pleasure and pain!

*

They also saw the river of life impetuously rushing with the five streams of sense-feelings which come from five sources, the five elements. Its waves are moved by five breathing winds, and its origin is a fivefold fountain of consciousness. This river has five whirlpools, and the violent waves of five sorrows. It has five stages of pain and five dangerous windings and turnings.

In this vast Wheel of creation wherein all things live and die, wanders round the human soul like a swan in a restless flying, and she thinks that God is afar. But when the love of God comes down upon her, then she finds her own immortal life.

*

God is found in the soul when sought with truth and self-sacrifice, as fire is found in wood, water in hidden springs, cream in milk, and the oil in the oil-fruit.

*

Where the fire of the Spirit burns, where the wind of the Spirit blows, where the Soma-wine of the Spirit overflows, there a new soul is born.

Svetasvatara Upanishad

Sep 092016
 

me909So three years she throve and prospered, but in the fourth year, (mark again the occult number of perfection,) a great dread came upon her, she was plagued in “the abysmal deeps of personality” with a sore despair. The moment of choice, the turning point had come, that period of which Esoteric Buddhism speaks as occurring for the race in the fifth round but to which some exceptional personalities have forced themselves in this our fourth round. Many occultists will see their own experience mirrored in that of this tormented and lonely soul, contemplating her “palace of strength whereof the foundation stones were laid since her first memory,” only to see in its dark corners, “uncertain shapes, horrible nightmares, white-eyed phantasms and hollow shades enclosing hearts of flame.” Do we not seem to see all the elemental world, led on by the dread Dweller of the Threshold here confronting us? The struggle is even more powerfully depicted but the lesson is learned; the soul may retrieve herself by a lowly life: she throws aside her royal robes, and recognizing the need of mixing with her kind, begs for a “cottage in the vale.”

Poetical Occultism: II, Julius

Sep 012016
 

mother lettersIf one goes through this trial by water – if one develops self-control – then one’s soul enters into a region of destiny where one not only has no ground beneath one’s feet and must find one’s own direction by a kind of ‘swimming’; the soul also enters here into a space devoid of air. One enters into an utter loneliness and wilderness of soul life.

The impulses of thinking, willing and feeling cease. One’s soul is like a sailing ship standing with sagging sails in windless weather. It enters into a condition in which all experiences cease. There is no basis upon which to sense, to feel, or to will. The soul is in complete loneliness.

Now the soul must find the presence of the spirit out of its own power. Without surrendering to passivity, it must find the strength for an impulse-to-action within itself. The soul’s awakening at the moment of falling asleep – awakening itself through the strength of its own inner being, through the power of the I itself, without any motive for staying awake – is the presence of the spirit (presence of mind).

The soul is spiritually present when it is silent. The power of the soul to keep itself awake at the moment of falling asleep is this presence of spirit. It makes intuition possible, and is necessary for intuitional knowledge.

These first three trials – these first three experiences – represent the human ascent into the spiritual world.

Valentin Tomberg, Inner Development, The Occult Trials

Mar 212016
 

HMC_sandra_rose_ph_750xI do not love you as if you were salt-rose, or topaz,
or the arrow of carnations the fire shoots off.
I love you as certain dark things are to be loved,
in secret, between the shadow and the soul.

I love you as the plant that never blooms
but carries in itself the light of hidden flowers;
thanks to your love a certain solid fragrance,
risen from the earth, lives darkly in my body.

Jan 032016
 

orpheusOrpheus – such was the suffering of separation from the soul of his deceased love that it became magic, magic surpassing the river of sleep, forgetfulness and death which separates the dead from the living.

Orpheus is present always and everywhere where the love of a soul torn away by death is not content with pious and resigned commemoration, but aspires to find and meet the departed one beyond the threshold of death.

Such was Orpheus’ love for Eurydice and such, also, was Gilgamesh’s love for his friend and brother Eabani. And who can say how many human hearts have beaten, beat today, and will beat in the future, in union with that of Orpehus and that of Gilgamesh, the Babylonian hero?

Meditations on the Tarot, Letter XXI, The Fool

Aug 062015
 

solomonThe scientific method is very good a knowing some things, but it can be an impediment to knowing other things. Suppose, for instance, a gentleman is attracted to a certain lady and wishes to become better acquainted with her. Can he achieve this by measuring her, taking her temperature and subjecting her to a CAT scan? Not only will these operations fail to tell him what he really wants to know, but they are likely to so annoy the object of his inquiry that she stops returning his calls.

What he really wishes to know – the intimate secrets of her body and soul – can only be learned if he ceases to be objective. She will entrust her secrets to him only if he displays a clear bias in her favour. And the more exclusive his knowledge of her – that is, the less it can be confirmed by any observer besides himself – the more precious it is to him. The alchemist would argue that all natural phenomena have something in common with the lady.

They unfold some of their secrets to objective, scientific inquiry while bestowing others only on the subjective observer. The soul of a thing – whether animal, vegetable, or mineral – reveals itself only in active relationship to another soul.

Catherine MacCoun, On Becoming an Alchemist