INSERT INTO `wp_posts` VALUES (1940,1,'2021-11-23 17:58:38','2021-11-23 17:58:38','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 4.0 Transitional//EN\">\r\n<HTML>\r\n<HEAD>\r\n	\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040511;11110800\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040511;11112600\">\r\n	<STYLE>\r\n	<!--\r\n		@page { size: 8.5in 11in; margin-left: 1.25in; margin-right: 1.25in; margin-top: 1in; margin-bottom: 1in }\r\n		P { margin-bottom: 0.08in }\r\n	-->\r\n	</STYLE>\r\n</HEAD>\r\n<BODY LANG=\"en-US\" DIR=\"LTR\">\r\n<FONT SIZE=2>\r\n<div align=\"center\">\r\n	<table border=\"0\" width=\"100%\" cellpadding=\"2\" style=\"border-collapse: collapse\">\r\n		<tr>\r\n			<td><FONT SIZE=5><B>Index</B> </FONT>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.2in; margin-bottom: 0in; line-height: 0.23in\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>A.\r\nE. (GEORGE RUSSELL), 64, 286 -&quot;Desire&quot;,64n</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2><SPAN STYLE=\"font-style: normal\"><FONT FACE=\"Times New Roman\">-&quot;Endurance&quot;,\r\n</FONT></SPAN><I>286n</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>Adam,\r\n116</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2><SPAN STYLE=\"font-style: normal\"><FONT FACE=\"Times New Roman\">Addison,\r\n</FONT></SPAN><I>79n</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>-&quot;Hymn&quot;,\r\n<I>79n</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>Adityas,\r\n28-9</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>Aeschylus,\r\n86</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>Aesop,\r\n258</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>Afghanistan,\r\n284</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>Agni,\r\n16, 19-20,22-3,28, 33-5, 45, 157 61, 164, 166, 180,214</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>America,\r\n198,284</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>Ananda,\r\n133</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>Andamans,\r\n103</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>Ansars,\r\n267</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>Antigone,\r\n187, 273</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: -0.03in; margin-bottom: 0in; line-height: 0.14in\">\r\n<FONT SIZE=2>-Aphrodite, 182</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>Apollo,\r\n180, 182</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>Aragon,\r\n88</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>Aristotle,\r\n89, 248</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>Arjuna,\r\n254</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; font-style: normal; line-height: 0.14in\">\r\n<FONT SIZE=2 FACE=\"Times New Roman\">Arnold, Matthew, 71,\r\n189,234</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2><I>-Essays\r\nin Criticism, 234n</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2><I><FONT FACE=\"Times New Roman\">Arya,\r\nthe, </FONT></I>131,227-8</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>Asia,\r\n284</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>Asuras,\r\n159</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>Aswins,\r\n45</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>Atri,\r\n162</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>Auden,88</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>Aurelius,\r\n70</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>BACCHUS,\r\n182</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>Bacon,\r\n108</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2><SPAN STYLE=\"font-style: normal\"><FONT FACE=\"Times New Roman\">Banerji,\r\nSanat Kumar, </FONT></SPAN><I>230n</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>Banquo,\r\n171</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>Barnardo,\r\n173-5</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; font-style: normal; font-weight: medium; line-height: 0.14in\">\r\n<FONT SIZE=2 FACE=\"Times New Roman\">Baudelaire, 66, 78, 94, 96,\r\n214, 287</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2><I>-us\r\nFleurs du Mal, 95n</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>-&quot;Correspondances&quot;,\r\n<I>287n</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>-&quot;L\'Aube\r\nspirituelle&quot;, 95</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>-&quot;Le\r\nCouvercle&quot;, 95</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>-&quot;L\'Elevation&quot;,78n</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2>-&quot;L\'Irremediable,&quot;\r\n95</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT SIZE=2><SPAN STYLE=\"font-weight: medium\"><SPAN STYLE=\"font-style: normal\"><FONT FACE=\"Times New Roman\">-&quot;Les\r\nPetites vieilles&quot;, </FONT></SPAN><I>66n</i></span></font></P><FONT SIZE=2>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Bauls,\r\n223</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><SPAN STYLE=\"font-weight: medium\"><SPAN STYLE=\"font-style: normal\"><FONT FACE=\"Times New Roman\">Bayle,\r\n</FONT></SPAN><I>1O9n</i></span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><I>-Nouvelle\r\nde la Ripublique des Lettres, 1O9n</I></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Beethoven,\r\n163</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Bengal,\r\n164, 228, 235, 261</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Benois,\r\n153</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Berdyaev,\r\nNicholas 129</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Bergson,\r\nlOin., 248, 286</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Bhattacharya,\r\nPurnendu Prasad, 215 -&quot;I Embark&quot;, 214</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><I>Bible,\r\nthe, </I>50</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; font-style: normal; font-weight: medium; line-height: 0.14in\">\r\n<FONT SIZE=2 FACE=\"Times New Roman\">Blake, 74, 76, 81, 125-6,\r\n128, 240</font></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><SPAN STYLE=\"font-weight: medium\"><SPAN STYLE=\"font-style: normal\"><FONT FACE=\"Times New Roman\">-&quot;Auguries\r\nof Innocence&quot;, </FONT></SPAN><I>74n., 81n</i></span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Jerusalem&quot;,81n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Bcdhisattwa,\r\n242</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Bonnefoy,\r\nYves, 216</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Brahma,\r\n28-30</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Brahman,\r\n23, 25, 28, 34, 39, 51, 98, 105, 119, 165,234, 243, 278, 280, 359</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Bridges,\r\n88</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Browning,\r\nRobert, 71</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Buddha,\r\n34, 57-8, 130, 133, 242, 267, 274, 277-9, 281-3, 298, 304</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Buddhism,\r\n242, 276-8, 280, 282-3</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0in; border-top: none; border-bottom: 1px solid #000000; border-left: none; border-right: none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 0.14in\">\r\n<FONT SIZE=2 COLOR=\"#0000ff\">Page - \r\n 371</font></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><BR>\r\n			</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><FONT FACE=\"Courier New\">Bunyan,\r\n</FONT>68</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><I>-The\r\nPilgrim\'s Progress, </I>68</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">CANADA,\r\n284 Cezanne, 152</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Chandidasa,221-2</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Char,\r\nRene, 207</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">&quot;Chanson\r\ndes Etages&quot;, 206</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Chattopadhyaya,\r\nHarindranath, <I>69n </I></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><I>-The\r\nStrange Journey, 69n</I></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Blue\r\nProfound&quot;, <I>69n</I></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Chicago,\r\n<I>196n</I></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">China,\r\n133, 281</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Christ,\r\nJesus, 68, 107, 114, 116-18, 120, 122-4, 129, 240, 267</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Christianity,\r\n120, 125, 240, 244, 276 Coleridge, 84, 235</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><I>-Kubla\r\nKhan, </I>84</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Commonwealth,\r\n284, 290</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Communism\r\n(Sovietic), 253</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Confucius,\r\n281</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><SPAN STYLE=\"font-weight: medium\"><SPAN STYLE=\"font-style: normal\"><FONT FACE=\"Times New Roman\">Cousins,\r\nJames H., </FONT></SPAN><I>52n</i></span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><I>-New\r\nWays in English Literature, 52n</I></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">DANDAKARANYA,276</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><SPAN STYLE=\"font-weight: medium\"><SPAN STYLE=\"font-style: normal\"><FONT FACE=\"Times New Roman\">Dante,\r\n53, 60-1, 71, 85, 169, 176,219 </FONT></span></span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><I>-Inferno,\r\n</I>53, <I>60n., </I>149, <I>169n </I></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><I>-Paradiso,\r\n</I>53, 71, 149</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Danton,\r\n103</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Delille,\r\n85</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Denmark,175</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Descartes,\r\n286</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><I>Dhammapada,\r\n279n</I></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Diocles,\r\n108, <I>109n</I></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Dionysus,\r\n182-3</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Dirghatama,\r\n162-6</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Discabolo,\r\n170</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Donne,\r\n74, 80</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><I>-Divine\r\nPoems, 80 ln </I></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Annvnciation&quot;,\r\n<I>81n</I></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;The\r\nLitanie&quot;, <I>80n</I></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><SPAN STYLE=\"font-weight: medium\"><I><FONT FACE=\"Times New Roman\">-The\r\nProgress qf the Soule, 80n </FONT></I></SPAN></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Douve,217</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Dryden,\r\n85</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Duncan,\r\n170</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Durga,180</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">ECKHART,\r\n131</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Edgar,\r\n171-3</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Egypt,\r\n298</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Einstein,\r\n300</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><SPAN STYLE=\"font-weight: medium\"><SPAN STYLE=\"font-style: normal\"><FONT FACE=\"Times New Roman\">Eiseley,\r\nLoren, </FONT></SPAN><I>295n</i></span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><I>-\r\nThe Immense Journey, 295n</I></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Eliot,\r\nT. S., 88, 140-4, 147-8, 196, 205</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.03in; margin-bottom: 0in; line-height: 0.14in\">\r\n-&quot;Burnt Norton&quot;, <I>142n., 144n., 146-7n </I></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.03in; margin-bottom: 0in; line-height: 0.14in\">\r\n-&quot;East Coker&quot;, 14On., <I>145n</I></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.03in; margin-bottom: 0in; line-height: 0.14in\">\r\n-&quot;Little Gidding&quot;, <I>141n., 145-6n</I></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.03in; margin-bottom: 0in; line-height: 0.14in\">\r\n-.&quot;The Dry Salvages&quot;, <I>145-6n., 148n </I></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.03in; margin-bottom: 0in; line-height: 0.14in\">\r\n-&quot;The Hollow Men&quot;, 140, <I>149n </I></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.03in; margin-bottom: 0in; line-height: 0.14in\">\r\n<I>-The Waste Land, </I>140</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Elsinore,\r\n185</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Encyclopaedists,\r\nthe, 286</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">England,\r\n205, 253, 284</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><SPAN STYLE=\"font-weight: medium\"><SPAN STYLE=\"font-style: normal\"><FONT FACE=\"Times New Roman\">Epicurus,\r\n108, </FONT></SPAN><I>1O9n</i></span></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Euclid,\r\n107</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Euripides,\r\n73, 86</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Europe,\r\n58, 60, 199, 243, 253, 273, 284-5, 289</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">FAKIRS,\r\n221, 223</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Fascism,\r\n253, 262</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Flaubert,\r\n88</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">France,\r\n66, 193, 198, 205, 253, 284, 298</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Francisco,\r\n173-4</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">French\r\nRevolution, 103, 266, 274 Freud, Sigmund, 126</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">GANDHARVAS,26</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Gargi,\r\n5-6</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Germany,\r\n253</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Ghcse,\r\nProf. Manmohan, 230, 234 Gita, the, 7,\r\n17, 24, 51, 53, 58, 73, 114, 117-18, 12In., 145, 149, 166,\r\n180, 	235, 239n., 274</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Gloucester,\r\n171-3</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Goethe,\r\n71, 88, 135-6, 138-9</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Graves,\r\nRobert, 180, 182,218</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-New\r\nPoems 1962, l80n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;The\r\nAmbrosia of Dionysus &amp; 	Semele&quot;, 180n., 183n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Greece,\r\n73, 193-4, 196n., 281</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Gupta,\r\nAtul, 234</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0in; border-top: none; border-bottom: 1px solid #000000; border-left: none; border-right: none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 0.14in\">\r\nPage - \r\n 372</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><BR>\r\n			</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">HALL,\r\nJOHN, 68n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;To\r\nHis Tutor&quot;, 68n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Hamlet,\r\n185</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Hardy,\r\nThomas, 71, 88</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Hegel,\r\n246</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Hilton,\r\nWalter, 114</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-The\r\nScale if Perfection, 115 Himalayas, the, 151</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Hinduism,\r\n242, 276-8, 280</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Hitler,\r\n274</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Hobbes,\r\n108</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Homer,\r\n52, 73, 83, 85-6, 93, 147, 176 Horace, 89</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Horatio,\r\n173-5</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Housman,\r\n88</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Hugo,\r\nVictor, 52</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Huxley,\r\nAldous, 114, 131-3, 144, 181</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Index\r\nexpurgawrius, 23</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">India,\r\n53, 73, 105, 175, 199, 217-18,</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">222,\r\n226, 228-9, 231, 235, 239, 244, 250, 253, 255, 257, 259-61,\r\n267-9,274,276,.280-1,284,289-92, 297-8</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Indra,\r\n13, 22, 28, 42, 44-5, 180 Iqbal, 62n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Isaiah,\r\n118</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Italy,\r\n253</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">JAPAN,\r\n228, 253</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Jeanne\r\nd\'Arc, 192</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Jerusalem,\r\n115, 122-3</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Joyce,\r\n88</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Jouve,216-17</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Judas,\r\n120</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Jung,\r\nIII</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Juno,\r\n182</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Jupiter,\r\n108, 180</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">KALI,\r\n24n., 218 Kalidasa, 39, 85, 98, 176, 181\r\n-Shakuntala, 162 Kant, 246</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Kanwa,\r\n162</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">lOIn.,\r\n162, 170,</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Kasyapa,\r\n133</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Keats,\r\n68, 78n., 98 \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Ode\r\non the Poets&quot;, 78n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">\r\nKen, 68n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;A\r\nMorning Hymn&quot;, 68n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Krishna,\r\n180, 218</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Kronos,\r\n159</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Kushika,\r\n220</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Kutsa,\r\n162</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">LAKSHMI,\r\n293</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Lalan\r\nthe Fakir, 223</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Lamartine,\r\n54</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Laocoon,\r\n170</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Lao\r\nTzu, 132</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Lawrence,\r\nD. H., 88</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">London,\r\n127, 163</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Lucifer,\r\n5, 125</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Lucretius,\r\n52, 70, 101 \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-De\r\nRerum Natura, 52 \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Luther,\r\n273</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">HUCHCHANDA,\r\n162</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Mahabharata,\r\nthe, 73, 235</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Maitreyi,\r\n105</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Malebranche,\r\n286</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Mallarme,\r\n66, 88, 152</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Les\r\nFleurs&quot;, 66n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Mamata,\r\n163</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Manchester\r\nGuardian, 239n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Manu,\r\n159</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Miira,\r\n5</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Marcellus,\r\n173-5</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Margaret,\r\n138</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Marut,\r\n22, 28-9</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Marx,\r\n126</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Mayavada,278</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Mazumdar,\r\nDipak, 213 \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Baritone&quot;,\r\n212</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Mazzini,\r\n253</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Mephistopheles,\r\n250</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Metaphysicals,\r\nthe, 57, 71,286</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Michael\r\nAngelo, 170</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Milton,\r\n52-3, 85, 93, 125, 147, 163, 168,245</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">--Camus,\r\n245n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0in; border-top: none; border-bottom: 1px solid #000000; border-left: none; border-right: none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 0.14in\">\r\nPage - \r\n373</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><BR>\r\n			</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-Paradise\r\nLost, 163, 168n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Minerva,\r\n284</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Mitra,\r\n45, 157, 159-60, 180, 294</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Modern\r\nReview, the, 229n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Mohammedanism,\r\n276</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Montaigne,\r\n108</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Montevideo,\r\n198</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Moses,\r\n9-10, 108</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Mother,\r\nThe (La Mere), 228, 287n \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-Prieres\r\net Meditations, 287n \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Mukherjee,\r\nPrabhat, 230 \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Mussolini,\r\n274</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">NACHIKETAS,\r\n19-20, 32-3, 35, 105 \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Naidu,\r\nSarojini, 62n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Nazism,\r\n262</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Newton,\r\n300</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Nietzsche,\r\n126, 243, 297</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">North\r\nPole, 27</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Norway,\r\n175</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">PAKISTAN,\r\n267</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Panis,\r\n13</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Parasara,\r\n162</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Pascal,\r\nBlaise, 107-13 \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-Le\r\nPari, 110</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-Les\r\nProvinciales, 112 \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Pasternak,\r\nBoris; 185-90 \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-Dr.\r\nZhivago, 185 \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Earth&quot;,\r\n190n \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Encounter&quot;,\r\n189n \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Fairy\r\nTales&quot;, 189n \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Hamlet&quot;,\r\n185 \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Magdalene\r\nII&quot;, 190n \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Miracle&quot;,\r\n190n \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Winter\r\nNight&quot;, 189n \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Pax\r\nBritannica, 250 \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Persia,\r\n284</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Philolaus,\r\n131</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Pilate,\r\n4</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Plato,\r\n247-8, 275n., 279 \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Poetry,\r\n196n., 207n \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Pondicherry,\r\n228</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Pope,\r\n85</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Pound,\r\nEzra, 88 \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Pravahan,\r\n22 Pythagoras, 30</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">RAKsHASAS,\r\n159</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Rama,\r\n187</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Ramayana,\r\nthe, 235</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Ramprasad,\r\n218</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Reformation,\r\nthe, 273</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Renaissance,\r\nthe, 71, 239</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Renard,\r\nJean-Claude, 209</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Et\r\nLes lIes Feront Silence&quot;, 208-9n \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Rochefoucau1d,\r\n108</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Roerich,\r\nNicholas, 150-3</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Romains,\r\nJules, 186</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Romanticism,\r\n87-8</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Romantics,\r\nthe, 87, 186</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Rome,\r\n117</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Romeo,\r\n176</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Rousseau,\r\n186, 274</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-The\r\nSocial Contract, 274</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Rudra(s),\r\n28, 30, 56,339</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Rudriyas,\r\n31</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Russell,\r\nBertrand, 114</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Russia,\r\n253, 294, 298</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Ruysbroeck,\r\n114</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">SADHYAS,28-9</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Sainte\r\nBeuve, 62</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Samain,\r\nAlbert, 65n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-Au\r\nFlanes du Vase, 65n \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Pannyre\r\naux talons d\'or&quot;, 65 \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Sarama,\r\n13</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Saraswati,\r\n84</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Satan,\r\n120, 125, 136-9</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Saul,\r\n9</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Seferis,\r\nGeorge, 192-3, 196-7 \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-Poems,\r\n192n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-From\r\nLog Book I, 192n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;The\r\nReturn of the Exile&quot;, 192n \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-From\r\nLog Book II, 195n \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Postscript&quot;,\r\n195n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-From\r\nLog Book III, 193-5n \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Engomi&quot;,\r\n193n., 195-6n \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Helen&quot;,\r\n193-4n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Salamis\r\nin Cyprus&quot;, 195n., 197n \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Three\r\nMules&quot;, 194 \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-Gymnopaedia,\r\n192n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Santorin&quot;,\r\n192-3n \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-Mythistorema,\r\n194n., 196n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Just\r\na little more&quot;, 196n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0in; border-top: none; border-bottom: 1px solid #000000; border-left: none; border-right: none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; font-style: normal; line-height: 0.14in\">\r\nPage - \r\n 374</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><BR>\r\n			</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;South\r\nWind&quot;, 194n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Semele,\r\n182</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Seneca,\r\n70</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Sethna,\r\nK. D., 68n., 74n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-The\r\nSecret Splendour, 68n., 74n -&quot;Deluge&quot;,68n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;The\r\nErrant Life&quot;, 74n Shakespeare, 6,\r\n52, 57, 71, 83, 85, 93, 168, 170, 176, 178, 233-4, 266 \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-A\r\nMidsummer Night\'s Dream, 57n \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-Hamlet,\r\n163, 173, 175n., 185n \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-King\r\nLear, 171, 173n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-Macbeth,\r\n170, 171n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-Romeo\r\n&amp; .Juliet, 176n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-Sonnets,\r\n178-9</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-The\r\nWinter\'s Tale, 233n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Shankara,\r\n246, 277, 282</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Shelley,\r\n68, 71, 98, 235</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Shita1a,\r\n180</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Siddhacharyas,\r\n164, 221-2, 225</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Siddhas,\r\n221</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Siva,\r\n31, 278</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Socrates,\r\n12, 58, 73, 98, 239, 281 \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Soma,\r\n23, 28-9, 44-5, 165, 167, 184 \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Song\r\nif Solomon, 66-7</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Sophocles,\r\n73, 86, 187, 189</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Spain,\r\n205</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Spengler,\r\n297</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Spenser,\r\n68</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Spinoza,\r\n98</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Sri\r\nAurobindo, 49, 52, 54, 55n., 58-62, 64-5n., 67n., 75-6n.,\r\n81n., 1O2n., 126, 132, 135, 162n., 176, 179, 183-4, 224,\r\n226-9, 233, 235, 248, 286</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-Collecwd\r\nPoems &amp; Plqys, 59n., 1O2n.,</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">287n\r\n-&quot;A Child\'s lmaginaticn&quot;, 60n \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Abana&quot;\r\n(Ahana &amp; Other Poems), 59n., 1O2n \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Parabrahman&quot;,\r\n55-6n -</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">&quot;Radha\'s\r\nAppeal&quot; (Songs to Alyrtilla), 67n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Reminiscence&quot;,\r\n60n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;The\r\nOther Earths&quot;, 183</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;The\r\nRishi&quot;, 55n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Thought\r\nthe Paraclete&quot;, 58n \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Trance\r\nof Waiting&quot;, 287n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Transformation&quot;,\r\n19n., 64n \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Who&quot;,\r\n54n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-Savitri,\r\n65n., 75-6n., 81n., 177n., 179 \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-The\r\nFuture Poetry, 227</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-The\r\nLife Divine, 126n., 248</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-The\r\nSecret of the Veda, 42n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">St.\r\nAugustine, 115n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-Confessions,\r\nll5n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">St.\r\nFrancis, 83, 240</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">St.\r\nJacques, 107</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">St.\r\nPaul, 9-10, 108</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Stalin,\r\n267</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Stalinism,\r\n262</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Stendha1,\r\n88</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Supervielle,\r\nJules, 198</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Alter\r\nEgo&quot;, 199-200</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Lui\r\nSeul&quot;, 201</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Saisir&quot;,\r\n201</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Surya,166</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Syria,\r\n284</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">TAG\r\nORE, RABINDRANATH, 53, 62n., 64, 66, 97-102, 222-3, 226-30,\r\n288 </P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-Balaka,\r\n228</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-Gitanjali,\r\n99n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;The\r\nGolden Boat&quot;, 64n \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Salutation&quot;,\r\n266n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Tantras,\r\nthe, 28-9, 165</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Terence,\r\n239n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">The\r\nEternal Wisdom, 131</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Theocritus,\r\n86	.</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">The\r\nTimes Literary Supplement, 62n., 126n Thibon, Gustave, 126-7</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Thompson,\r\nFrancis, 143</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;The\r\nHound of Heaven&quot;, 143n Times, 127</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Titan,\r\n97, 159</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Turkey,\r\n284</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">UCHATHYA,\r\n163</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Uma,170</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">United\r\nNations Organization, 263</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Upanishads,\r\nthe, 6, 8-9, ll-12, 15, 23, 25-30, 35, 37, 39-40, 50, 53, 57, 69,\r\n73, 75, 77, 82-3, 96, 103-4, 120, 129,132, 149, 182,250,264-5, 281,\r\n368</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><BR>\r\n			</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0in; border-top: none; border-bottom: 1px solid #000000; border-left: none; border-right: none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 0.14in\">\r\nPage - \r\n 375</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"><BR>\r\n			</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-Aitareya,\r\n18n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-Brihadaranyaka,\r\n14, 15n., 18n., 29-30n \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-Chhandogya,\r\n12, 20n., 25</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-Katha,\r\n19n., 69n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-Prasna,\r\n38</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-Taittiriya,\r\n44n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">V\r\nAIKUNTHA, 100</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Vaishnavism,\r\n100</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Valery,\r\n88</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Valmiki,\r\n39-40, 62, 73, 83, 85, 187,235 Varona, 28-9, 45, 157, 159-61, 180,\r\n294</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Vashishtha,\r\n162</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Vagus,\r\n28</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Vaughan,\r\n80</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;They\r\nAre All Gone&quot;, 8On</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Vayu,\r\n166</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Vedas,\r\nthe, 9, 13-14, 21, 27-9, 37, 42, 104, 162, 166, 278, 281</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-Rig\r\nVeda, 13n., 18n.,26, 30,36, 42-5n., 157, 160, 163-6n.,\r\n184n., 220 \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Ode\r\nto Darkness&quot;, 220</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Virgil,\r\n53, 85, 93</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Vishnu,\r\n30-1, 278</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Vishwamitra,162</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Visva\r\nBharati, 228</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Vivekananda,\r\n103-5, 241, 253-4, 299 \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-From\r\nColombo to Almora, 103</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Voltaire,\r\n85, 286</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Vyasa,\r\n39, 58, 62, 73, 235</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">WARNER,\r\nREX, 192n., 194n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Whitman,\r\n150</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Williams,\r\nCharles, 93n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">\'The\r\nLast Voyage&quot; (A Little Book of Modern Verse), 93n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Wordsworth,\r\n68, 71, 83, 88, 168, 186, 230-1, 233-5, 281n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-(Memorials\r\nof a Tour in Scotland) \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;The\r\nSolitary Reaper&quot;, 68n \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-Miscellaneous\r\nSonnets, 232n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\"> &quot;It\r\nis a beauteous Evening, calm and 	free&quot;, 232n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;The\r\nWorld is too much with us&quot;, 68n., 169n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-Ode\r\non the Intimations of Immortali y, 234</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-Poems\r\nDedicated to National Inde pendence &amp; Liberry, 233n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Milton!\r\nthou shouldst be living at this hour&quot;, 233n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-Poems\r\nof the Imagination, 231-2n \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;I\r\nwandered lonely as a cloud&quot; (The Daffodils), 169n., 232n .</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Laodamia&quot;,\r\n231n </P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;She\r\nwas a Phantom of delight&quot;, 232n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Three\r\nyears she Grew&quot;, 233n \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;To\r\na Skylark&quot;, 232n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-(Poems\r\nReferring to the Period of Childhaod)</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;Lucy\r\nGray&quot;, 230n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-&quot;We\r\nAre Seven&quot;, 281n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-Prelude,\r\n234n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">World\r\nWar, First, 228, 249</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Wu\r\nCh\' ng- n, 133</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">YAJNAVALKYA,\r\n5-6, 29-30, 126, 242, 299</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Yama,\r\n13, 19-20, 32-5, 157, 159-60 Yeats, W. B., 94n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-The\r\nWind among the Reeds, 94n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">-\r\n&quot;The Lover tells of the Rose in his Heart&quot;, 94n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">ZEUS,\r\n159, 182 \r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0in; line-height: 0.14in\">Zhivago,\r\n186-8</P>\r\n<p align=\"center\" style=\"line-height:0.14in; margin-bottom:0in;\">\r\n<FONT SIZE=2 color=\"blue\">Page \r\n- 376</font></p>\r\n<hr align=\"justify\" style=\"line-height:0.14in; margin-bottom:0in;\">\r\n			</font>\r\n			<p align=\"right\"><FONT SIZE=2>\r\n			<a href=\"-00_Ccontent\"><img src=\"/Nolini/Volume-2/_Gif_Image/home03a.gif\" width=\"40\" height=\"51\" border=\"0\"></a></font></td>\r\n		</tr>\r\n	</table>\r\n</div>\r\n<p align=\"right\" style=\"line-height:0.14in; margin-bottom:0in;\">&nbsp;</p>\r\n<p align=\"right\" style=\"line-height:0.14in; margin-bottom:0in;\">&nbsp;</p>\r\n<p align=\"right\" style=\"line-height:0.14in; margin-bottom:0in;\">&nbsp;</p>\r\n<p align=\"right\" style=\"line-height:0.14in; margin-bottom:0in;\">&nbsp;</p>\r\n<p align=\"right\" style=\"line-height:0.14in; margin-bottom:0in;\">&nbsp;</p>\r\n<p align=\"right\" style=\"line-height:0.14in; margin-bottom:0in;\">&nbsp;</p>\r\n<p align=\"right\" style=\"line-height:0.14in; margin-bottom:0in;\">&nbsp;</p>\r\n<p align=\"right\" style=\"line-height:0.14in; margin-bottom:0in;\">&nbsp;</p>\r\n<p align=\"right\" style=\"line-height:0.14in; margin-bottom:0in;\">&nbsp;</p>\r\n<div align=\"right\"> <FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2><FONT SIZE=2>&nbsp;</font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></font></div>\r\n</font></BODY>\r\n</HTML>','-57_Index','','publish','closed','open','','57_index','','','2021-11-23 17:58:38','2021-11-23 17:58:38','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/57_index/',0,'post','',0),(1941,1,'2021-11-23 17:58:38','2021-11-23 17:58:38','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE>A\r\nVedic Conception of the Poet</TITLE>\r\n	\r\n</HEAD>\r\n<BODY LANG=\"en\">\r\n<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n<p align=\"center\" style=\"line-height:150%; margin-bottom:0;margin-top:0\"><b>\r\n<font size=\"4\">A\r\nVedic Conception of the Poet</font></b></p>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3><I>\'Kavi\'\r\n</I>is an invariable epithet of the gods. The Vedas mean by this\r\nattribute to bring out a most fundamental character, an inalienable\r\n<I>dharma </I>of the heavenly host. All the gods are poets; and a\r\nhuman being can become a poet only in so far as he attains to the\r\nnature and status of a god. Who is then a <I><FONT FACE=\"Arial Narrow\">kavi?\r\n</FONT></I>The Poet is he who by his poetic power raises forms of\r\nbeauty in heaven – kavih <I>kavitv<FONT FACE=\"Luxi Serif\">Ä</FONT>\r\ndivi r<FONT FACE=\"Luxi Serif\">ū</FONT>pam <FONT FACE=\"Luxi Serif\">Ä</FONT>sajat.<FONT FACE=\"Luxi Serif\">&sup1;</FONT>\r\n</I>Thus the essence of <FONT FACE=\"Times New Roman\">poetic power is\r\nto fashion divine Beauty, to reveal heavenly forms. What is this\r\nHeaven whose forms the Poet discovers and embodies? Heaven – Dyaus\r\n– has a very definite connotation in the Veda. It means the\r\nluminous or divine Mind<sup>2</sup> – the mind purified of its obscurity and\r\nlimitations, due to subjection to the external senses, thus opening\r\nto the higher Light, receiving and recording faithfully the deeper\r\nand vaster movements and vibrations of the Truth, giving them a form,\r\na perfect body of the right thought and the right word. Indra is the\r\nlord of this world and he can be approached only with an enkindled\r\nintelligence, </FONT><I>didhay<FONT FACE=\"Luxi Serif\">Ä</FONT>\r\nman<FONT FACE=\"Luxi Serif\">ī</FONT>s<FONT FACE=\"Luxi Serif\">Ä</FONT>,<FONT FACE=\"Luxi Serif\">&sup3;</FONT></I>\r\na faultless understanding, <I>sumedh<FONT FACE=\"Luxi Serif\">Ä</FONT>.<FONT FACE=\"Luxi Serif\">&sup3;</FONT>\r\n</I>He is the supreme Artisan of the poetic power, <I>Tasht<FONT FACE=\"Luxi Serif\">Ä</FONT>,<FONT FACE=\"Luxi Serif\">&sup3;</FONT>\r\n</I>the maker of perfect forms, <I>sur<FONT FACE=\"Luxi Serif\">ū</FONT>pa\r\nkrtnum.<sup>4</sup> </I>All the gods turn towards Indra and become gods and\r\npoets, attain their Great Names of Supreme Beauty.<sup>5</sup> Indra is also the\r\nmaster of the senses, <I>indriyas, </I>who are his hosts. It is\r\nthrough this mind and the senses that the poetic creation has to be\r\nmanifested. The mind spreads out wide the Poet\'s weaving;<sup>6</sup></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=2><FONT FACE=\"Luxi Serif\">&sup1;</FONT>\r\n<I>Rig Veda, X. </I>124. 7.</FONT></P>\r\n<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=2><I><FONT FACE=\"Luxi Serif\">&sup2;</FONT>\r\nThe Secret of the Veda, </I>by Sri Aurobindo.</FONT></P>\r\n<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=2><FONT FACE=\"Luxi Serif\">&sup3;</FONT>\r\n<I>Rig Veda, III. </I>38. 1.</FONT></P>\r\n<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=2><I>4\r\nIbid., I. </I>4.1.</FONT></P>\r\n<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=2>5\r\n<I>Ibid., III. </I>54. 17.</FONT></P>\r\n<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=2>6\r\n<I>Ibid., X. </I>5. 3.</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height: 150%; margin-top:0\">\r\n<FONT face=\"Times New Roman\"><span style=\"font-size:10pt;\">Page – 42</span></FONT></P>\r\n<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>the\r\npoet is the priest who calls down and works out the right thinking in\r\nthe sacrificial labour of creation.<FONT FACE=\"Luxi Serif\">&sup1;</FONT>\r\nBut that creation is made in and through the inner mind and the inner\r\nsenses that are alive to the subtle formation of a vaster knowledge.<FONT FACE=\"Luxi Serif\">&sup2;</FONT>\r\nThe poet envisages the golden forms fashioned out of the very\r\nprofundity of the consciousness.<FONT FACE=\"Luxi Serif\">&sup3;</FONT>\r\nFor the substance, the material on which the Poet works, is Truth.\r\nThe seat of the Truth the poets guard, they uphold the supreme secret\r\nNames.<sup>4</sup> The poet has the expressive utterance, the creative word; the\r\npoet is a poet by his poetic creation-the shape faultlessly wrought\r\nout that unveils and holds the Truth.<sup>5</sup> The form of beauty is the body\r\nof the Truth.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.41cm; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>The poet is a trinity in himself. A triune consciousness\r\nforms his personality. First of all, he is the Knower-the Seer of the\r\nTruth, <I>kavayah satyadrast<FONT FACE=\"Luxi Serif\">Ä</FONT>rah . </I>He\r\nhas the direct vision, the luminous intelligence, the immediate\r\nperception.<sup>6</sup> A subtle and profound and penetrating consciousness is\r\nhis, <I>nirgam, pracetas; </I>his is the eye of the Sun, <I>s<FONT FACE=\"Luxi Serif\">ū</FONT>rya\r\ncaksuh.<sup>7</sup> </I>He secures an increased being through his effulgent\r\nunderstanding.<sup>8</sup> In the second place, the Poet is not only Seer but\r\nDoer; he is knower as well as creator. He has a dynamic knowledge and\r\nhis vision itself is power, <I>nrcaka<FONT FACE=\"Luxi Serif\">Ä</FONT>h;<sup>9</sup><FONT FACE=\"Arial Narrow\">\r\n</FONT></I>he is the Seer-Will, <I>kavikratuh. <sup>l0</sup> </I>He has the\r\nblazing radiance of the Sun and is supremely potent in his\r\nself-Iuminousness.<sup>l1</sup> The Sun is the light and the energy of the\r\nTruth. Even like the Sun the Poet gives birth to the Truth, s<I><FONT FACE=\"Luxi Serif\">ū</FONT>rya\r\nsatyasava, saty<FONT FACE=\"Luxi Serif\">Ä</FONT>ya satyaprasav<FONT FACE=\"Luxi Serif\">Ä</FONT>ya.\r\n</I>But the Poet as Power is not only the revealer or creator,\r\n<I>savit<FONT FACE=\"Luxi Serif\">Ä</FONT>, </I>he is also the builder\r\nor fashioner, <I>tast<FONT FACE=\"Luxi Serif\">Ä</FONT>, </I>and he is\r\nthe organiser, <I>vedh<FONT FACE=\"Luxi Serif\">Äh</FONT> , </I>of the\r\nTruth.<sup>12</sup> As Savita he manifests the Truth, as Tashta he gives a\r\nperfected body and form to the Truth, and as Vedha he maintains the\r\nTruth in its dynamic working. The</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.41cm; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>1\r\n<I>Ibid., I. </I>151. 7. a <I>Ibid., IV. </I>16. 3.</FONT></P>\r\n<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=2>8\r\n<I>Ibid., VIII. </I>8. 2.</FONT></P>\r\n<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=2><FONT FACE=\"Times New Roman\">4\r\n</FONT><I>Ibid., X. </I>5. 2.</FONT></P>\r\n<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=2><FONT FACE=\"Times New Roman\">8\r\n</FONT><I>Ibid., IX. </I>96. 17;</FONT></P>\r\n<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=2><FONT FACE=\"Times New Roman\">6\r\n</FONT><I>Ibid., I. </I>71. <I>10; kavim ketum-VII. </I>6. 2. 7\r\n<I>Ibid., IX. 10. </I>8-9.</FONT></P>\r\n<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=2><FONT FACE=\"Times New Roman\">6\r\n</FONT><I>Rig., Veda, VIII. </I>44.12.</FONT></P>\r\n<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=2><FONT FACE=\"Times New Roman\">9\r\n</FONT><I>Ibid., III. </I>54. 6.</FONT></P>\r\n<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=2><FONT FACE=\"Times New Roman\">10\r\n</FONT><I>Ibid., I. </I>1. 5.</FONT></P>\r\n<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=2><FONT FACE=\"Times New Roman\">11\r\n</FONT><I>Ibid., VII. </I>59. 11.</FONT></P>\r\n<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=2><FONT FACE=\"Times New Roman\">12\r\n</FONT><I>Ibid., V. </I>52. 13.</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height: 150%; margin-top:0\">\r\n<FONT face=\"Times New Roman\"><span style=\"font-size:10pt;\">Page – 43</span></FONT><BR>\r\n		</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>effective\r\nmarshalling and organisation of the Truth is what is called Ritam,\r\nthe Right; it is also called Dharma,<FONT FACE=\"Luxi Serif\">&sup1;</FONT>\r\nthe Law or the Rhythm, the ordered movement and invincible execution\r\nof the Truth. The Poet pursues the Path of the Right;<FONT FACE=\"Luxi Serif\">&sup2;</FONT>\r\nit is he who lays out the Path for the march of the Truth, the\r\nprogress of the Sacrifice.<FONT FACE=\"Luxi Serif\">&sup3;</FONT> He is\r\nlike a fast steed well-yoked, pressing forward;<sup>4</sup> he is the charger\r\nthat moves straight and unswerving and carries us beyond <sup>5</sup> – into\r\nthe world of felicity.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.42cm; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Indeed delight is the third and the supremely intimate\r\nelement of the poetic personality. Dear and delightful is the poet,\r\ndear and delightful his works, <I>priya, priy<FONT FACE=\"Luxi Serif\">Än</FONT>i.\r\n</I>His hand is dripping with sweetness, <I>kavir hi madhuhastya.<sup>6</sup>\r\n</I>The Poet-God shines in his pristine beauty and is showering\r\ndelight.<sup>7</sup> He is filled with utter ecstasy so that he may rise to the\r\nvery source of the luminous Energy.<sup>8</sup>? Pure is the Divine Joy and it\r\nenters and purifies all forms as it moves to the seat of the\r\nImmortals.<sup>9</sup> Indeed this sparkling Delight is the Poet-Seer and it is\r\nthat that brings forth the creative word, the utterance of Indra.<sup>10</sup></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>The\r\nsolar vision of the Poet encompasses in its might the wide Earth and\r\nHeaven, fuses them in supreme Delight in the womb of the Truth.<sup>11</sup> The\r\nEarth is lifted up and given in marriage to Heaven in the home of\r\nTruth, for the creation and expression of the Truth in its varied\r\nbeauty, <I>c<FONT FACE=\"Luxi Serif\">Ä</FONT>ru citram.</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.41cm; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>The Poet creates forms of beauty in Heaven; but these\r\nforms are not made out of the void. It is the Earth that is raised to\r\nHeaven and transmuted into divine truth forms. The union of Earth and\r\nHeaven is the source of the Joy, the Ananda, that the Poet unseals\r\nand distributes. Heaven and Earth join and meet in the world of\r\nDelight; between them they press out Soma, the drink of the gods.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.37cm; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>The Mind and the Body are held together by means of the\r\nLife, the mid-world. The Divine Mind by raising the body-</FONT></P>\r\n		<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.37cm; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-top: 0; margin-bottom: 0; line-height: 150%\">\r\n<FONT SIZE=2>1 <I>Ibid., III. </I>38. 2.</FONT></P>\r\n<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=2>2\r\n<I>Ibid., VIII. </I>8. 23.</FONT></P>\r\n<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=2>3\r\n<I>Taittiriya Samhita, III. </I>55.</FONT></P>\r\n<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=2>4. .\r\n<I>Rig Veda, III. </I>38. 1.</FONT></P>\r\n<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=2><FONT FACE=\"Times New Roman\">s\r\n</FONT><I>Ibid., IV. </I>16. 11.</FONT></P>\r\n<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=2><FONT FACE=\"Times New Roman\">6\r\n</FONT><I>Ibid., V. </I>5. 2.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>7\r\n<I>Ibid., IX. </I>25. 2. </FONT>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>8\r\n<I>Ibid., IX. </I>25. 6.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>9\r\n<I>Ibid., IX. </I>25. 4.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>10\r\n<I>Ibid., IX. </I>25. 5.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>11\r\n<I>Ibid., III. </I>54.6.</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height: 150%; margin-top:0\">\r\n<FONT face=\"Times New Roman\"><span style=\"font-size:10pt;\">Page – 44</span></FONT><BR>\r\n		</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>consciousness\r\ninto itself gathers up too, by that act, the delight of life and\r\nreleases the fountain of immortal Bliss. That is the work and\r\nachievement of the gods as poets.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>Where\r\nthen is the birth of the Poets? Ask it of the Masters. The Poets have\r\nseized and mastered the Mind, they have the perfect working and they\r\nfashion the Heaven.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>On\r\nthis Earth they hold everywhere in themselves all the secrets. They\r\nmake Earth and Heaven move together, so that they may realise their\r\nheroic strength. They measure them with their rhythmic measurings,\r\nthey hold in their controlled grasp the vast and great twins, and\r\nunite them and establish between them the mid-world of Delight for\r\nthe perfect poise.<FONT FACE=\"Luxi Serif\">&sup1;</FONT></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.37cm; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>All the gods are poets-their forms are perfect, <I>sur<FONT FACE=\"Luxi Serif\">ū</FONT>pa,\r\nsudr<FONT FACE=\"Luxi Serif\">ś</FONT>a, </I>their Names full of\r\nbeauty, <I>c<FONT FACE=\"Luxi Serif\">Ä</FONT>ru devasya n<FONT FACE=\"Luxi Serif\">Ä</FONT>ma.<FONT FACE=\"Luxi Serif\">&sup2;</FONT>\r\n</I>This means also that the gods embody the different powers that\r\nconstitute the poetic consciousness. Agni is the Seer-Will, the\r\ncreative vision of the Poet – the luminous energy born of an\r\nexperience by identity with the Truth. Indra is the Idea-Form, the\r\narchitectonic conception of the work or achievement. Mitra and Varuna\r\nare the large harmony, the vast cadence and sweep of movement. The\r\nAswins, the Divine Riders, represent the intense zest of well-yoked\r\nLife-Energy. Soma is Rasa, Ananda, the Supreme Bliss and Delight.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.37cm; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>The Vedic Poet is doubtless the poet of Life, the\r\narchitect of Divinity in man, of Heaven upon earth. But what is true\r\nof Life is fundamentally true of Art too-at least true of the Art as\r\nit was conceived by the ancient seers and as it found expression at\r\ntheir hands.<FONT FACE=\"Luxi Serif\">&sup3;</FONT></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: -0.02cm; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2><I><FONT FACE=\"Luxi Serif\">&sup1;</FONT>\r\nRig Veda, </I>111. 38. 2. 3. </FONT>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2><I><FONT FACE=\"Luxi Serif\">&sup2;</FONT>\r\nIbid., </I>1. 24. 1.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2><FONT FACE=\"Luxi Serif\">&sup3;</FONT><FONT FACE=\"Times New Roman\">\r\nThe Vedic term </FONT><I>Kavi </I>means literally \'a seer\', \'one who\r\nhas the vision\', as the word \'poet\' means etymologically \'a doer\', \'a\r\ncreator\'. I have combined the two senses to equate the terms and\r\nbring out the meaning involved in their more current acceptation.</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height: 150%; margin-top:0\">\r\n<FONT face=\"Times New Roman\"><span style=\"font-size:10pt;\">Page – 45</span></FONT></P>\r\n<P ALIGN=\"right\" STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<a href=\"-00_Ccontent\"><img src=\"/Nolini/Volume-2/_Gif_Image/home03a.gif\" width=\"39\" height=\"50\" border=\"0\"></a>&nbsp;</P>\r\n		</td>\r\n	</tr>\r\n</table>\r\n</BODY>\r\n</HTML>','-05_A Vedic Conception of the Poet','','publish','closed','open','','05_a-vedic-conception-of-the-poet','','','2021-11-23 17:58:38','2021-11-23 17:58:38','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/05_a-vedic-conception-of-the-poet/',0,'post','',0),(1942,1,'2021-11-23 17:58:38','2021-11-23 17:58:38','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 4.0 Transitional//EN\">\r\n<HTML>\r\n<HEAD>\r\n	\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040427;11291200\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040427;11300800\">\r\n	<STYLE>\r\n	<!--\r\n		@page { size: 8.5in 11in; margin-left: 1.25in; margin-right: 1.25in; margin-top: 1in; margin-bottom: 1in }\r\n		P { margin-bottom: 0.08in }\r\n	-->\r\n	</STYLE>\r\n</HEAD>\r\n<BODY LANG=\"en-US\" DIR=\"LTR\">\r\n<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n<p align=\"center\" style=\"text-indent:0.15in; line-height:150%; margin-bottom:0;margin-top:0\"><B>\r\n<font size=\"4\">Buddhism and Hinduism</font></B></p>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3><B>I</B></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>BUDDHISM, or for that matter, Christianity or\r\nMohammadenism or any credal and personal religion, is easy to\r\nunderstand. For they are each of them a single and simple entity,\r\nwhereas Hinduism is a multiple and complex organism. The difference\r\nis that between a tree, a huge mighty tree, may be, and a vast and\r\ntangled forest. Buddhism, for example, &quot;may be likened to the\r\ngreat Bo tree under which, one may say, it was born; but Hinduism is\r\na veritable Dandakaranya.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>For Hinduism means all things to all men, while a\r\npersonal religion is meant truly for a certain type of persons.\r\nHinduism <SPAN LANG=\"en-GB\">recognises</SPAN> differences and\r\ndistinction even while admitting the fundamental unity of mankind; it\r\ndoes not impose uniformity as the other type does. Hinduism embraces\r\nall varieties of religious experience; it is not based on a single\r\nexperience however overwhelming that may be.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>Varying the metaphor we may say again that Buddhism\r\nrises sheer in its monolithic structure, an Asokan pillar towering in\r\nits linear movement; Hinduism has its towers, but they are part of a\r\nvast architecture, spread out on ample and <SPAN LANG=\"en-GB\">chequered</SPAN>\r\ngrounds-even like a temple city.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3><B>II</B></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>Hinduism, one may even say, Indianism, has cast Buddhism\r\nout of India, the mother country, to the wonder of many. Buddhism\r\ncame to rub out the dead deposits and accretions on the parent body\r\nand in doing so it often rubbed on the</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=2>Page - 276</FONT><BR>\r\n		</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>raw and against the grain. Hinduism had to accept the\r\ncorrections; in the process it had to absorb, however, many elements\r\ncontrary to its nature, even antipathic to its soul. Buddha was\r\naccepted as an Avatar; he was given a divine status in the Hindu\r\nPantheon. Divested, apparently, of all heterodoxical and\r\ncontroversial appendages, he was anointed with the sole sufficing\r\naspect of supreme kindness, universal compassion. Even so, in and\r\nthrough this Assumption, not a little of the peculiarly Buddhist\r\ninspiration entered the original organism. The most drastic and of\r\nfar-reaching consequence was the inauguration and <SPAN LANG=\"en-GB\">idolisation</SPAN>\r\nof monastic life, which has become since then in Indian conception,\r\nthe <I>summum bonum, </I>the supreme goal of human existence. It was\r\nnot without reason that India\'s older and truer tradition cried out\r\nagainst Shankara being a crypto-Buddhist <I>(pracchanna bauddha), </I>who\r\nwas yet one of the most consistent and violent critics of Buddhism.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>Life is an expression of the Divine Presence, earth is\r\nthe field of <SPAN LANG=\"en-GB\">labour</SPAN> for the gods-such was\r\nthe original old-world Vedic view. It was the Buddhist dispensation\r\nthat made life an inferior truth, a complex of unreality and decreed\r\nthat the highest aim of man is to disappear from life. after life\'s\r\nfitful fever to sleep well -that seems to have been the motto given.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>Buddhism saw and accepted a world of misery; therefore\r\nit knew how to touch the human heart, open up the doors in human\r\nconsciousness to sympathy and compassion and love. Life it envisaged\r\nas an unreal persistence and therefore awakened and installed there\r\nthe fiery urge towards withdrawal, ascension and transcendence. It\r\nwas Buddhism that <SPAN LANG=\"en-GB\">canonised</SPAN> the way of\r\nasceticism, laid out the path of the Everlasting Nay - although\r\ncalled (somewhat euphemistically perhaps) the Middle Path being\r\ntempered by an attitude of sweet reasonableness in the inner heart.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>The original and primeval Indianism was built upon the\r\nVedic <SPAN LANG=\"en-GB\">realisation</SPAN> of the Everlasting Yes.\r\nThat luminous body of an integral <SPAN LANG=\"en-GB\">realisation</SPAN>,\r\nwhich means the Veda, came to be covered over by a more strenuous\r\ndemand of immediate necessity, by an over-emphasis on one side or\r\naspect or line of growth of the human consciousness; a negative\r\napproach was needed for man to rise out of its too earthly a\r\ntegument,</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=2>Page - 277</FONT><BR>\r\n		</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>to glimpse his divine possibility beyond, before he\r\ncould hope to build it here below. The long reign of Siva was a\r\nnecessary preparation for the advent of Vishnu.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>And yet Mayavada even while it reigned supreme, was\r\nnever the be-all and end-all of the inner Indian spirit. Always there\r\nwas along with it the other strain; in the background, driven\r\nunderground its presence is felt persistently. The Shunyam, the Asat,\r\nthe Akshara Brahman could never totally obliterate the Sat Purusha,\r\nthe Purushottama or the Mahashakti. The Line of the Everlasting Yes\r\nwas kept living and vibrant in the Tantric discipline, for example,\r\nalthough at times it also suffered a change under the compelling\r\nimpact of the Great Negation.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3><B>III</B></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>The distinction between the two conceptions-the original\r\nand the derivative-may be brought out in contrasting counter-points.\r\nThus:</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>(1) Hinduism is based upon the Veda. Buddhism rejects\r\nthe Veda.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>Veda means revealed knowledge; a body of ascertained\r\ntruths already in existence which one has to accept in order to grow\r\nand progress in knowledge. Buddhism enjoins to take nothing on trust,\r\nbut to test everything by one\'s own reason and experience.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.18in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>(2) The first principle that Vedic Knowledge posits is\r\nSat, Being, Pure Existence, Reality. The first principle according to\r\nBuddhism is Asat, Non-Being, Non-Reality.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>This creation has a fundamental basic reality. Behind\r\nthe fleeting appearances there is a solid truth of Being. Everything\r\nelse may pass away but That abides for ever. This is Hindu or Vedic\r\ntradition.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>The Buddha says, take off the elements that compose the\r\ncreation one by one, nothing would remain in the end. Creation is\r\nonly an agglomeration of discrete elements; there is nothing behind\r\nthem or within them that is permanent and holding them together. When\r\nnames and forms go, at the end there is only dissolution, pure and\r\nsimple, Nothing, Nihil.</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.17in; margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=2>Page- 278</FONT><BR>\r\n		</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>(3) This metaphysical position is faithfully translated,\r\none may point out here, in their respective logical positions of the\r\ntwo.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>Buddhist logic consideres negation as a simple contrary\r\nto affirmation; it is not an entity, it is the lack of entity. Zero\r\nor cypher means simple absence. Hindu logic makes of negation a\r\npositive statement but on the minus side, even as Hindu</FONT></P>\r\n<P STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>mathematics did not consider a zero as valueless but\r\ngave a special value, a value of position to it. Do we not hear of\r\nnegative positives (positron) in modern science today?</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>The Buddhists deny likewise the real existence of\r\ngeneral ideas: according to them only individuals are real\r\nexistences, general ideas are mere abstractions. The Hindus, on the\r\nother hand, like Plato who must have been influenced by them, affirm\r\nthe reality of general ideas-although real need not always mean\r\nmaterial.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>(4) The Vedic Rishis declared with one voice that all\r\nexistence is built upon delight, all things are born out of delight\r\nand move from delight to delight, and delight is their final\r\nculmination. Buddha said misery is the hallmark of things created;\r\nsorrow is the marrow and pith and the great secret of existence.\r\n<I>Sabbe samkhara anichcha. Sabbe samkhara dukkha. Sabbe dhamma\r\nanatta.<FONT FACE=\"Luxi Serif\">¹</FONT></I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=2><FONT FACE=\"Luxi Serif\">¹</FONT><I>Dhammapada, </I>278.</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=2>Page - 279</FONT></P>\r\n<P ALIGN=\"right\" STYLE=\"margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\"> \r\n  <a href=\"-00_Ccontent\"><img src=\"/Nolini/Volume-2/_Gif_Image/home03a.gif\" width=\"37\" height=\"48\" border=\"0\"></a></P>\r\n		</td>\r\n	</tr>\r\n</table>\r\n</BODY>\r\n</HTML>','-42_Buddhism and Hinduism','','publish','closed','open','','42_buddhism-and-hinduism','','','2021-11-23 17:58:38','2021-11-23 17:58:38','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/42_buddhism-and-hinduism/',0,'post','',0),(1943,1,'2021-11-23 17:58:38','2021-11-23 17:58:38','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 4.0 Transitional//EN\">\r\n<HTML>\r\n<HEAD>\r\n	\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040511;9475900\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040511;9494600\">\r\n	<STYLE>\r\n	<!--\r\n		@page { size: 8.5in 11in; margin-left: 1.25in; margin-right: 1.25in; margin-top: 1in; margin-bottom: 1in }\r\n		P { margin-bottom: 0.08in }\r\n	-->\r\n	</STYLE>\r\n</HEAD>\r\n<BODY LANG=\"en-US\" DIR=\"LTR\">\r\n<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n<div align=\"center\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n<p align=\"center\" style=\"line-height:150%; margin-bottom:0;margin-top:0\"><B>\r\n<font size=\"4\">Of\r\nSome Supreme Mysteries</font></B></p>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P STYLE=\"text-indent: 0.21in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2 STYLE=\"font-size: 11pt\">THE Supreme is infinite,\r\ntherefore He is also finite.</FONT></P>\r\n<P STYLE=\"text-indent: 0.21in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2 STYLE=\"font-size: 11pt\">To be finite is one of the\r\ninfinite aspects of the Infinite.</FONT></P>\r\n<P STYLE=\"text-indent: 0.21in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2 STYLE=\"font-size: 11pt\">Creation is the de-finition of\r\nthe Infinite.</FONT></P>\r\n<P STYLE=\"text-indent: 0.21in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.21in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n***</P>\r\n<P STYLE=\"text-indent: 0.21in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2 STYLE=\"font-size: 11pt\">All creation is fundamentally an\r\nact of self-division.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.21in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2 STYLE=\"font-size: 11pt\">The multiplicity of the divided\r\nselves of the Supreme forms the created universe.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.21in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2 STYLE=\"font-size: 11pt\">	In and through the unnumbered\r\ndivided selves, the one undivided Self still stands intact and\r\ninviolate.</FONT></P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.21in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2 STYLE=\"font-size: 11pt\">***</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.21in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2 STYLE=\"font-size: 11pt\">With each successive\r\nself-division, the Supreme descends into a more concrete form of\r\ncreation.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.21in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2 STYLE=\"font-size: 11pt\">The Supreme has <SPAN LANG=\"en-GB\">pulverised</SPAN>\r\nhimself into the atoms of  Matter.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.21in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2 STYLE=\"font-size: 11pt\">Matter is Spirit divided <I>ad\r\n<SPAN STYLE=\"font-weight: medium\"><FONT SIZE=2>infinitum</FONT></SPAN>\r\n</I>and infinitely concretised.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.21in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2 STYLE=\"font-size: 11pt\">Utter Nescience is the <SPAN LANG=\"en-GB\">focussing</SPAN>\r\nof utter Intelligence the farthest away from itself and upon infinite\r\npoints.</FONT></P>\r\n		<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.21in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n&nbsp;</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.21in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2 STYLE=\"font-size: 11pt\">***</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.21in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2 STYLE=\"font-size: 11pt\">The Soul is a portion of the\r\nDivine, enshrined in the heart of the human being; it is the child of\r\nthe <I>Mah<FONT FACE=\"Luxi Serif\">as</FONT>akti, </I>it is\r\nthe immortal in mortality, the secret godhead that urges the earthly\r\ncreature ever forward and upward in the march of-evolution, ever\r\nexpressing and embodying more and more of its inner truth in the\r\nactualities of life.</FONT></P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>Page - 360</FONT><BR>\r\n		</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>The Self is the <I>Purusa </I>in the individual; it is\r\nthe consciousness as pure being, simply existent in its own delight,\r\nwhich sees and sanctions all and is yet aloof from the mutabilities\r\nof the life becoming.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>The Spirit is the Self immanent, universal and\r\ntranscendent. The Supreme Divine is <I>Purusottama, - the </I>Spirit\r\nand its expression and its continent, the <I>Sat </I>and the <FONT FACE=\"Luxi Serif\">s</FONT><I>akti.</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>***</FONT></P>\r\n		<P ALIGN=CENTER STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>The Soul is God\'s Grace upon Matter; it is the living\r\nspark from the Heart of the Divine, sent down into Matter, in order\r\nto lift Matter into Divinity.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>The gods are the glories of the Supreme Divine; they are\r\nthe agents that effect this transmutation and the types that embody\r\nthe transmuted reality.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>The gods are the <SPAN LANG=\"en-GB\">individualised</SPAN>\r\nName-Forms of the Supreme.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>***</FONT></P>\r\n		<P ALIGN=CENTER STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.18in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>You are always an instrument, a mere tool, so long as\r\nyou are in the unconsciousness.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.18in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3><SPAN STYLE=\"font-weight: medium\">It</SPAN><B> </B>is\r\nwhen you are conscious that you become an agent.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.18in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>As long as you are unconscious, you are mostly an\r\ninstrument in the hands of the Dark Forces.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.18in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>When you become conscious, you are an agent who can act\r\nfor, and act with, and act as, the gods.</FONT></P>\r\n		<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.18in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n&nbsp;</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.18in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>***</FONT></P>\r\n<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>To be conscious means to become aware of the truth of\r\none\'s nature and to live with the light and the force of that truth.</FONT></P>\r\n<P STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>To be unconscious means to be ignorant of the realities\r\nthat make one\'s true nature, to be a mere tool driven and <SPAN LANG=\"en-GB\">utilised</SPAN>\r\nby the forces of Untruth.</FONT></P>\r\n<P STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.18in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>***</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>To be free and independent does not mean that one lives\r\nand moves as one chooses or has the feeling of doing so.</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>Page - 361</FONT><BR>\r\n		</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>A soul captured in the mind and the life and the body\r\nis: never free or independent; its sense of freedom or independence\r\nis only a make-believe so that Inferior Nature might all the more\r\neasily <SPAN LANG=\"en-GB\">utilise</SPAN> the imprisoned soul for her\r\nown purposes.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.18in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>***</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>If you happen to be in the way of the Divine Power,\r\neither you yield to it and are taken up into its substance and\r\nconstitution, become an integral part of it, execute in it a special\r\nfunction -</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Or, you oppose it and are mowed down and destroyed.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>The Dark Power tries to work in the self-same way; but\r\nit cannot touch you, even though you oppose it, if from the outset\r\nyou are armed with the protection of the Divine Force.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>The Dark Power too gives protection to its devotees, but\r\nit cannot maintain them long against the inexorable oncoming of the\r\nDivine.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.18in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>***</FONT></P>\r\n<P STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Consciousness is the light that flows from the Truth of\r\nexistence. </FONT>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>To be conscious means to be aware of the Truth of one\'s\r\nnature and live and move with the luminous force of that Truth.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Awareness is not a mere passive phenomenon; it is\r\nsupremely active and dynamic. To be aware means a constant radiation\r\nof the light of consciousness and by the touch of that light a\r\ncontinuous purification and new-creation.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.18in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>***</FONT></P>\r\n<P STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.19in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Consciousness: the movement by which existence goes out\r\nof itself and turns back upon itself in order to experience itself.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>	Will:\r\nthe selective and <SPAN LANG=\"en-GB\">realising</SPAN> power of\r\nconsciousness.</FONT></P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.18in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.18in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>***</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.19in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Faith: Certitude born of the soul\'s secret communion\r\nwith the Truth.</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.19in; margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>Page - 362</FONT><BR>\r\n		</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Faith is the urge of the soul\'s truth-the truth that has\r\nnot yet come down and become evident to the reason and the\r\nbrain-mind.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>	Faith\r\nbrings out not only your own latent power, but opens the gates to a\r\nPower higher than your own.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>	There\r\nis no limit to your <I>own </I>power, if you know how to push back\r\nthis <I>own </I>of yours nearer and nearer to the Divine.</FONT></P>\r\n<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.18in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>***</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>The consciousness seeks in its ordinary movement to lean\r\nupon something, something outside itself; alone and within itself it\r\nfeels a void and is uneasy and short of breath, as if in a rarefied\r\natmosphere.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>The Higher Consciousness feels a completeness in itself,\r\nis full to the brim with its own reality and needs no going out for\r\nmaterials and objects necessary to fill a vacuity.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.18in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>***</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Two consciousnesses are there at two extreme and\r\nopposing poles-one of the Spirit and the other of Matter. Both are\r\nstatic.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>	A\r\ndynamic consciousness lies between; it joins, <SPAN LANG=\"en-GB\">harmonises</SPAN>,\r\n<SPAN LANG=\"en-GB\">energises</SPAN> both - it is the Occult\r\nConsciousness.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>	The\r\npassage from the world of the Spirit to the world of Matter and back\r\nlies through the Occult World.</FONT></P>\r\n<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.18in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>***</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Two godheads are there: one above, the other here below.\r\nOne is transcendent, the other immanent; one is eternal, infinite,\r\nimmutable, absolute, the other is of the temporal and in it, wedded\r\nto the finite, the changing, the relative; one is sovereignly\r\nconscious, the other imbedded in the unconscious.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>One is the godhead that is, the other the godhead that\r\nis becoming.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>One is the godhead in eternal Truth - nirya, <I>svar<FONT FACE=\"Luxi Serif\">u</FONT>pa;\r\n</I>the other is the godhead in ever progressive <I>Reality-vyavah<FONT FACE=\"Luxi Serif\">a</FONT>ra,\r\nr<FONT FACE=\"Luxi Serif\">u</FONT>Pa. </I>Both are one and the\r\nsame deity. The godhead above,</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.15in; margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>Page -  363</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>descending, has become the godhead here below ascending\r\nto meet again and recover its original nature not there, but here.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Creation is the interaction of these two elemental\r\nPowers expressing themselves as Nature-Nature, an Involution and\r\nEvolution of the double Divinity.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Progress is the march of the godhead below towards a\r\ntriumphant self-revelation; its self-finding is the luminous\r\n<SPAN LANG=\"en-GB\">realisation</SPAN> in itself of the godhead above.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Earth has a consciousness, matter is instinct with an\r\nAspira­tion; only the consciousness is involved and turned\r\ninwards, the Aspiration is mute and knows not itself.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>The consciousness is that of a Divinity which has\r\nprecipitated and taken this material form, the Aspiration is to\r\nregain God-head even in this form of matter, to sublimate itself into\r\nthat Divinity <I>here </I>and <I>now.</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>.\r\nThe secret urge of Evolution lies there in the compelling stress of\r\nthat consciousness and that Aspiration.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>In so far as man embodies in himself and gives\r\nexpression in his terrestrial life to this consciousness and\r\nAspiration, to that extent is he in line with the march of Evolution\r\nand <SPAN LANG=\"en-GB\">fulfils</SPAN> his high destiny.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.18in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>***</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Religion is a worship of lesser gods; often, even, it is\r\nthe worship of beings that are not gods at all but pose as gods,\r\nsimulating their truth, usurping their status, acting arbitrarily in\r\ntheir divine name and aping their authority.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>The pseudo-gods are not always evil, nor do they lead\r\nmen only to perdition: their worship may often be useful, even\r\nsalutary. But what these beings will not allow is to let man pass\r\nbeyond a given frontier; they will not suffer him to rise in the\r\nscale of consciousness higher than a certain limit. Any attempt or\r\nturn towards a transcending of that limit they watch with jealous\r\nvigilance and suppress it with vehemence, even with violence. Within\r\ntheir domain, subject to their <I>dharma, </I>they accord to their\r\n<SPAN LANG=\"en-GB\">worshippers</SPAN> prosperity and power,\r\nsome-times perhaps even a certain elevation of consciousness.</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.16in; margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>Page - 364</FONT><BR>\r\n		</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>The lesser gods and the pseudo-gods are none other than\r\nthe various forces that reign in the world of the mental, the vital\r\nor the physical consciousness. These are the three planes that, in\r\nthe cosmic as well as in the human scale, form the fundamental notes\r\nof the Inferior Hemisphere of Nature.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>The true gods belong to higher reaches, they are powers\r\nof the Superior Hemisphere; living beyond the triple mundane\r\nconsciousness, in the <I>Fourth-tur<FONT FACE=\"Luxi Serif\">i</FONT>ya-they\r\n</I>are native to the domain of the Spirit. They embody the mighty\r\nuniversal laws of that vaster Truth-Consciousness <I>(Rtam).</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>To go beyond all the <I>dharmas </I>of this threefold\r\nLower Nature, attain to the Truth-Consciousness of the Fourth Status,\r\nincarnate in all that we are, know, will, feel and do the Law or\r\n<I>Dharma </I>of the Spirit and of the Spirit alone, is what we mean\r\nby Spirituality.</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.17in; margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>Page - 365</FONT></P>\r\n<P ALIGN=\"right\" STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; margin-top:0\"> \r\n  <a href=\"-00_Ccontent\"><img src=\"/Nolini/Volume-2/_Gif_Image/home03a.gif\" width=\"37\" height=\"47\" border=\"0\"></a></P>\r\n		</td>\r\n	</tr>\r\n</table>\r\n</BODY>\r\n</HTML>','-54_Of some Supreme Mysteries','','publish','closed','open','','54_of-some-supreme-mysteries','','','2021-11-23 17:58:38','2021-11-23 17:58:38','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/54_of-some-supreme-mysteries/',0,'post','',0),(1944,1,'2021-11-23 17:58:38','2021-11-23 17:58:38','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<html xmlns:v=\"urn:schemas-microsoft-com:vml\"\r\nxmlns:o=\"urn:schemas-microsoft-com:office:office\"\r\nxmlns:w=\"urn:schemas-microsoft-com:office:word\"\r\nxmlns=\"http://www.w3.org/TR/REC-html40\">\r\n\r\n<head>\r\n<meta http-equiv=Content-Type content=\"text/html; charset=utf-8\">\r\n<title>Boris Pasternak</title>\r\n</head>\r\n\r\n<body lang=EN-US link=blue vlink=blue style=\'tab-interval:.5in\'>\r\n\r\n<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n\r\n<div class=Section1>\r\n\r\n  <div align=center> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> <span lang=EN style=\'mso-ansi-language:EN\'><o:p></o:p></span><b>\r\n	<span lang=EN style=\'mso-ansi-language:EN\'><font size=\"4\">Boris Pasternak</font></span></b></div>\r\n\r\n  <p class=MsoNormal align=right style=\'text-align:right; line-height:150%; margin-top:0; margin-bottom:0\'>&nbsp;</p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nlang=EN style=\'mso-ansi-language:EN\'>THE portrait of the late poet (for he is\r\nmore of a poet than a novelist, as has been pointed out) on the cover of the\r\nBritish edition of his novel <i>Dr. Zhivago </i>seems to be the very image of\r\nthe tragic hero. Indeed he reminds one of Hamlet as he stood on the ramparts of\r\nthe castle of Elsinore. Curiously, the very first poem in the collection at the\r\nend of that book is entitled &quot;Hamlet&quot; and the significant cry rings\r\nout of it:<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>Abba, Father, if\r\nit be possible<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>Let this cup\r\npass from me.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\ntext-indent:11.35pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>Here is a\r\nsensitive soul thrown into a world where one has to draw one\'s breath in pain.\r\nEven like the Son of Man, the exemplar and prototype, he has to share in the\r\nsufferings and errors of an ignorant humanity. He cannot escape and perhaps\r\nshould not. It will not do like Hamlet again, to say<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\ntext-indent:11.35pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>The time is out\r\nof joint: – O cursed spite,<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\ntext-indent:11.35pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>That ever I was\r\nborn to set it right!</span><span lang=EN style=\'font-family:\"Luxi Serif\";\r\nmso-ansi-language:EN\'>&sup1;</span><span lang=EN style=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\ntext-indent:11.35pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>No, the Son of\r\nMan and every man has to bear his cross heroically and triumphantly. Life is a calvary\r\nand the Kingdom of Heaven can be reached only by traversing Gethsemane. There\r\nis no short cut.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\ntext-indent:11.35pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>However, let us\r\nbegin from the beginning. For Pasternak has a well-pronounced view of things\r\nand it is characteristic of his consciousness.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\ntext-indent:11.35pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>The first article\r\nof his faith then – it is not merely a faith but a deep and concrete perception\r\n– is that the world is one.</span></p>\r\n	<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\ntext-indent:11.35pt; line-height:150%; margin-top:0; margin-bottom:0\'>&nbsp;</p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nlang=EN style=\'font-size:10.0pt;font-family:\"Luxi Serif\";mso-ansi-language:\r\nEN\'>&sup1;</span><span lang=EN style=\'font-size:10.0pt;mso-ansi-language:EN\'> <i>Hamlet,\r\nAct I, Sc. 5.</i></span><span lang=EN style=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p class=MsoNormal align=center style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:\r\nauto;text-align:center;border:medium none;mso-border-bottom-alt:solid black .75pt;\r\npadding:0in;mso-padding-alt:0in 0in 2.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span lang=EN style=\'font-size:\r\n10.0pt;mso-ansi-language:EN\'>Page – 185</span><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nlang=EN style=\'mso-ansi-language:EN\'>Creation forms a global unity and there is\r\none pulsation, one throb running through all life. In this regard he is a\r\nunanimist of the school of Jules Romains. Life\'s single pulsation, however, he\r\nfeels most in the plant world; the global unity there moves. in a wonderfully\r\nperfect rhythm and harmony. Mankind in its natural, unsophisticated state\r\nshares in that rhythm and harmony and forms part of it. That is perhaps the\r\nstage of happy innocence of which many of the first great Romantics dreamed,\r\ne.g., Rousseau and Wordsworth. Viewed as such, placed as a natural phenomenon\r\nin the midst of Nature, in its totality, mankind still appears as a harmonious\r\nentity fitting into a harmonious whole. But that is a global bird\'s-eye view.\r\nThere is a near view that isolates the human phenomenon, and then a different\r\npicture emerges. That is the second article of Pasternak\'s faith. Life is a\r\nrhythmic whole, but it is not static, it is a dynamic movement, it is a\r\nmovement forward – toward growth and progress. It is not merely the movement of\r\nrecurrence; life does not consist in pulsation only,. a perpetual repetition.\r\nAs I say, it means growing, advancing, progressing, as well. That is, in other\r\nwords, the inevitable urge of evolution. Ay, and there\'s the rub. For it is\r\nthat which brings. in conflict and strife: together with creation comes\r\ndestruction.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\ntext-indent:12.75pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>Nature in her\r\nsovereign scheme of harmony accepts destruction, it is true, and has woven that\r\nelement too in her rhythmic pattern and it seems quite well and good. She is.\r\ncreating, destroying and re-creating eternally. She denudes. herself in winter,\r\nputs on a garb of bare, dismal aridity and is again all lush, verdant beauty in\r\nspring. Pain and suffering, cruelty and battle are all there. And all indeed is\r\none harmonious whole, a symphony of celestial music.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\ntext-indent:12.2pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>And yet pain is\r\npain and evil evil. There are tears in mortal things that touch us to the core.\r\nIn mankind the drive for evolution brings in revolution. Not only strife and\r\nsuffering but uglier elements take birth; cruelty, inhumanity, yes, and also\r\nperversity, falsehood, all moral turpitudes, a general inner deterioration and bankruptcy\r\nof values. In the human scheme of things nothing can remain on a lofty status,\r\nthere comes inevitably a general decline and degradation. As Zhivago says\r\n&quot;A thing which has been conceived in a lofty ideal manner becomes coarse\r\nand material.&quot;<o:p></o:p></span></p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p class=MsoNormal align=center style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:\r\nauto;text-align:center;text-indent:12.2pt;border:medium none;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in;mso-padding-alt:0in 0in 2.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span lang=EN\r\nstyle=\'font-size:10.0pt;mso-ansi-language:EN\'>Page – 186</span><span\r\nlang=EN style=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\ntext-indent:12.2pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>An element of\r\nthe human tragedy – the very central core perhaps – is the calvary of the\r\nindividual. Pasternak\'s third article of faith is human freedom, the freedom of\r\nthe individual. Indeed if evolution is to mean progress and growth it must base\r\nitself upon that one needful thing. And here is the gist of the problem that\r\nfaces Pasternak (as Zhivago) in his own inner consciousness and in his outer\r\nsocial life. The problem – Man versus Society, the individual and the\r\ncollective-the private and the public sector in modern jargon – is not of\r\ntoday. It is as old as Sophocles, as old as Valmiki. Antigone upheld the honour\r\nof the individual against the law of the State and sacrificed herself for that\r\nideal. Sri Rama on the contrary sacrificed his personal individual claims to\r\nthe demand of his people, the collective godhead.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\ntext-indent:22.7pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>Pasternak\'s\r\ntragedy runs on the same line. Progress and welfare of the group, of humanity\r\nat large is an imperative necessity and the collective personality does move in\r\nthat direction. But it moves over the sufferings, over the corpses of\r\nindividuals composing the collectivity. The individuals, in one sense, are\r\nindeed the foci, the conscious centres that direct and impel the onward march,\r\nbut they have something in them which is over and above the dynamism of\r\nphysical revolution. There is an inner aspiration and preoccupation whose\r\nobject is other than outer or general progress and welfare. There is a more\r\nintimate quest. The conflict is there. The human individual, in one part of his\r\nbeing, is independent and separate from the society in which he lives and in\r\nanother he is in solidarity with the rest.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\ntext-indent:11.6pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>The freedom of\r\nthe individual is a double-edged sword – it is a help to progress, it is also a\r\nbar. Individuals, great individuals, are the spearhead of progressive\r\nmovements. They initiate new and advanced beginnings. But if freedom means\r\nwhims and caprices, too great a stress on personal likes and dislikes, then\r\nthat brings about a deviation in the straight path, or rather, obstacles in the\r\nforward march. And the advancing time-spirit or world-spirit has to push them\r\nand cast away. There is also the other side of the shield. Collectivity, like\r\nthe individual, may also be a help as well as a bar. It means the enlargement\r\nand diffusion of the individual\'s gain, a sharing in wide\' commonalty, an\r\nelement or asset of human progress; it may also<o:p></o:p></span></p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p class=MsoNormal align=center style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:\r\nauto;text-align:center;text-indent:11.6pt;border:medium none;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in;mso-padding-alt:0in 0in 2.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span lang=EN\r\nstyle=\'font-size:10.0pt;mso-ansi-language:EN\'>Page – 187</span><span\r\nlang=EN style=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\ntext-indent:11.6pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>hamstring, for\r\nit is normally conservative and averse to movement and progress.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\ntext-indent:11.05pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>Zhivago at almost\r\nevery step shows how the individual is thwarted in his inner and personal\r\nfulfilment – even in those matters that concern his higher and nobler\r\ninclination and pursuits, not merely his affairs of selfish interest. The\r\ndemands of the collective urge, the progress that society needs and exacts is\r\noften a millstone that slowly grinds the individual down to personal\r\nfrustration and failure. That is, I suppose, the central lesson of Pasternak\'s\r\nautobiography.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\ntext-indent:11.05pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>That is why\r\neven when Pasternak speaks of social progress, a better humanity, we are not\r\nsure. For what matters is the present. A brave new world in the offing, yes.\r\nBut how to take life in the meanwhile? Evidently, it is the life of the cross,\r\nyou have to choose that or it is imposed upon you. The Kingdom of Heaven is\r\nwithin you and in spite of what the world and life are, you can create within\r\nyou, possess in your inner consciousness something of the divine element, the\r\npeace that passeth understanding, the purity and freedom and harmony with oneself\r\nand with the entire creation, including even one\'s neighbours.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\ntext-indent:11.9pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>Inner divinity\r\ndoes not save you from an outer calvary. But you know how to accept it and go\r\nthrough it, not only patiently but gladly, for thereby you take upon yourself\r\nthe burden of sorrow that is humanity\'s share in the life here below. I\r\nreferred at the beginning to the tragedy of a sensitive soul; I may turn the\r\nphrase and speak of the sensitivity of a tragic soul. There are souls that are\r\ntragic in the very grain - it is that which gives an unearthly beauty,\r\nnobility-indeed the martyr\'s aureole. It is not only that our sweetest songs\r\narise out of our saddest thought, but that, as our poet says,</span></p>\r\n	<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\ntext-indent:11.9pt; line-height:150%; margin-top:0; margin-bottom:0\'>&nbsp;</p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:56.15pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>The whole\r\nexistence awaits its warmth<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:56.15pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>From just a\r\nlittle suffering.</span><span lang=EN style=\'font-family:\"Luxi Serif\";\r\nmso-ansi-language:EN\'>&sup1;</span><span lang=EN style=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\ntext-indent:11.05pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>Pasternak\'s\r\npoetry is characterized by this tragic sensitivity, a nostalgia woven into the\r\nfabric of the utterance, its rhythm</span></p>\r\n	<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\ntext-indent:11.05pt; line-height:150%; margin-top:0; margin-bottom:0\'>&nbsp;</p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nlang=EN style=\'font-size:10.0pt;font-family:\"Luxi Serif\";mso-ansi-language:\r\nEN\'>&sup1;</span><span lang=EN style=\'font-size:10.0pt;mso-ansi-language:EN\'>\r\nRendered from the French version: </span><span lang=EN style=\'mso-ansi-language:\r\nEN\'><o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nlang=EN style=\'font-size:10.0pt;mso-ansi-language:EN\'>&quot;C\'est que toute\r\nexistence attend</span><span lang=EN style=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nlang=EN style=\'font-size:10.0pt;mso-ansi-language:EN\'>Sa chaleur d\'un peu de\r\nsouffrance.&quot;</span><span lang=EN style=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p class=MsoNormal align=center style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:\r\nauto;text-align:center;border:medium none;mso-border-bottom-alt:solid black .75pt;\r\npadding:0in;mso-padding-alt:0in 0in 2.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span lang=EN style=\'font-size:\r\n10.0pt;mso-ansi-language:EN\'>Page – 188</span><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nlang=EN style=\'mso-ansi-language:EN\'>and imagery, its thought and phrasing.\r\n&quot;The eternal note of sadness&quot; which Arnold heard and felt in the\r\nlines of Sophocles, we hear in the verses of Pasternak as well. Almost echoing\r\nthe psalmist\'s cry of Vanity of vanities, Pasternak sings:</span></p>\r\n	<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto; line-height:150%; margin-top:0; margin-bottom:0\'>&nbsp;</p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>But who are we,\r\nwhere do we come from<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>When of all those\r\nyears<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>Nothing but idle\r\nis life<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>And we are\r\nnowhere in the world!</span><span lang=EN style=\'font-family:\"Luxi Serif\";\r\nmso-ansi-language:EN\'>&sup1;</span></p>\r\n	<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'>&nbsp;</p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\ntext-indent:9.65pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>Here in this\r\nworld, upon this earth we move as in a dream – I, you, everything, living or\r\nnon-living, all together forming together one indivisible flow passing\r\neternally to eternity!<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:114.8pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>But their\r\nhearts are beating,<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:114.8pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>Now he, now she<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:114.8pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>Struggles to\r\nawake,<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:114.8pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>Falls back to\r\nsleep.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:114.8pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>Eyes closed.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:114.8pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>Hills. Clouds.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:114.8pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>Rivers. Fords.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:114.8pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>Years.\r\nCenturies.</span><span lang=EN style=\'font-family:\"Luxi Serif\";mso-ansi-language:\r\nEN\'>&sup2;</span></p>\r\n	<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:114.8pt; line-height:150%; margin-top:0; margin-bottom:0\'>&nbsp;</p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nlang=EN style=\'mso-ansi-language:EN\'>A beautiful picture in the Chinese style-a\r\nfew significant strokes, simple and clear, evoking a whole landscape, brimful\r\nof yearning and resignation and tearful quietness in which the whole creation\r\nis embalmed.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nlang=EN style=\'mso-ansi-language:EN\'>Pasternak\'s snowscapes are .beautiful,\r\nthey are particularly expressive of this nostalgia that pervades his whole\r\nconsciousness like a perfume as it were. Here, for example, is a haunting\r\nscene:</span></p>\r\n	<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto; line-height:150%; margin-top:0; margin-bottom:0\'>&nbsp;</p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>The driven snow\r\ndrew circles and arrows<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>On the window\r\npane.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>The candle on\r\nthe table burned.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>The candle\r\nburned.</span><span lang=EN style=\'font-family:\"Luxi Serif\";mso-ansi-language:\r\nEN\'>&sup3;</span><span lang=EN style=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;margin-bottom:0; line-height:150%; margin-top:0\'><span\r\nlang=EN style=\'mso-ansi-language:EN\'><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nlang=EN style=\'font-size:10.0pt;font-family:\"Luxi Serif\";mso-ansi-language:\r\nEN\'>&sup1;</span><span lang=EN style=\'font-size:10.0pt;mso-ansi-language:EN\'>\r\n&quot;Encounter&quot;.</span><span lang=EN style=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nlang=EN style=\'font-size:10.0pt;font-family:\"Luxi Serif\";mso-ansi-language:\r\nEN\'>&sup2;</span><span lang=EN style=\'font-size:10.0pt;mso-ansi-language:EN\'>\r\n&quot;Fairy Tales&quot;. </span><span lang=EN style=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nlang=EN style=\'font-size:10.0pt;font-family:\"Luxi Serif\";mso-ansi-language:\r\nEN\'>&sup3;</span><span lang=EN style=\'font-size:10.0pt;mso-ansi-language:EN\'>\r\n&quot;Winter Night&quot;.</span><span lang=EN style=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p class=MsoNormal align=center style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:\r\nauto;text-align:center;border:medium none;mso-border-bottom-alt:solid black .75pt;\r\npadding:0in;mso-padding-alt:0in 0in 2.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span lang=EN style=\'font-size:\r\n10.0pt;mso-ansi-language:EN\'>Page – 189</span><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nlang=EN style=\'mso-ansi-language:EN\'>Or again<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'margin-top:0;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>The frosty night\r\nwas like a fairy tale,<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>Invisible beings\r\nkept stepping down<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>From the\r\nsnowdrifts into the crowd.</span></p>\r\n	<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'>&nbsp;</p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nlang=EN style=\'mso-ansi-language:EN\'>But the cardinal point is in the final\r\nsettling of accounts.</span></p>\r\n	<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto; line-height:150%; margin-top:0; margin-bottom:0\'>&nbsp;</p>\r\n\r\n<p class=MsoNormal style=\'margin-top:0;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>In all the world<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>Are there so\r\nmany souls? So many lives?<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>So many villages\r\nand woods?<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>These three days\r\nwill pass<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>But they will\r\npush me down into such emptiness<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>That in the\r\nfrightening interval<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>I shall grow up\r\nto the Resurrection...</span><span lang=EN style=\'font-family:\"Luxi Serif\";\r\nmso-ansi-language:EN\'>&sup1;</span></p>\r\n	<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'>&nbsp;</p>\r\n\r\n<p class=MsoNormal style=\'margin-top:0;mso-margin-bottom-alt:auto;\r\ntext-indent:9.05pt; line-height:150%; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>This is one\r\nworld, one and indivisible, and it moves, whole and entire, through a kind of\r\nwintry blizzard, bearing its heavy cross, moves yet to a new life, a miracle\r\nthat shall happen – for such is the lesson of the life that the lord of life,\r\nthe Son of Man lived and showed. Even like his master and guide, Pasternak\r\nsays, to himself, above all<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'margin-top:0;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>Surely it is my\r\ncalling<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>To see that the\r\ndistances should not lose heart<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>And that beyond\r\nthe limits of the town<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>The earth should\r\nnot feel lonely. </span><span lang=EN style=\'font-family:\"Luxi Serif\";\r\nmso-ansi-language:EN\'>&sup2;</span></p>\r\n	<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'>&nbsp;</p>\r\n\r\n<p class=MsoNormal style=\'margin-top:0;mso-margin-bottom-alt:auto;\r\ntext-indent:8.2pt; line-height:150%; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>For the miracle\r\ndoes happen and man is waiting for that in spite of all the tragic interlude:</span></p>\r\n	<p class=MsoNormal style=\'margin-top:0;mso-margin-bottom-alt:auto;\r\ntext-indent:8.2pt; line-height:150%; margin-bottom:0\'>&nbsp;</p>\r\n\r\n<p class=MsoNormal style=\'margin-top:0;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>If the leaves,\r\nbranches, roots, trunk<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'margin-top:0;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>Had been granted\r\na manual of freedom,<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'margin-top:0;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>The laws of\r\nnature would have intervened.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'margin-top:0;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>But a miracle is\r\na miracle, a miracle is God.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'margin-top:0;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>When we are all\r\nconfusion,<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;\r\nmargin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>That instant it\r\nfinds us out.</span><span lang=EN style=\'font-family:\"Luxi Serif\";mso-ansi-language:\r\nEN\'>&sup3;</span><span lang=EN style=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;margin-bottom:0; line-height:150%; margin-top:0\'><span\r\nlang=EN style=\'mso-ansi-language:EN\'><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nlang=EN style=\'font-size:10.0pt;font-family:\"Luxi Serif\";mso-ansi-language:\r\nEN\'>&sup1;</span><span lang=EN style=\'font-size:10.0pt;mso-ansi-language:EN\'>\r\n&quot;Magdalene&quot; (II).</span><span lang=EN style=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nlang=EN style=\'font-size:10.0pt;font-family:\"Luxi Serif\";mso-ansi-language:\r\nEN\'>&sup2;</span><span lang=EN style=\'font-size:10.0pt;mso-ansi-language:EN\'>&quot;Earth&quot;.</span><span\r\nlang=EN style=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:auto; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nlang=EN style=\'font-size:10.0pt;font-family:\"Luxi Serif\";mso-ansi-language:\r\nEN\'>&sup3;</span><span lang=EN style=\'font-size:10.0pt;mso-ansi-language:EN\'>\r\n&quot;Miracle&quot;.</span><span lang=EN style=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p class=MsoNormal align=center style=\'mso-margin-top-alt:auto;mso-margin-bottom-alt:\r\nauto;text-align:center;border:medium none;mso-border-bottom-alt:solid black .75pt;\r\npadding:0in;mso-padding-alt:0in 0in 2.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span lang=EN style=\'font-size:\r\n10.0pt;mso-ansi-language:EN\'>Page – 190</span><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.35pt; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nlang=EN style=\'font-size:10.0pt;mso-ansi-language:EN\'>Y</span><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>es, the captive tree rooted to the soil for\r\neternity is as much of a miracle as the freed wide-winging bird in the <span\r\nstyle=\'font-weight:medium\'>in</span>finitude, even as Death too is a miracle,\r\nthe passage to <span style=\'font-weight:medium\'>Im</span>mortality, only its\r\nmask perhaps.</span></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span lang=EN\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;mso-ansi-language:\r\nEN\'>Page – 191<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n  <p class=MsoNormal align=right style=\'text-align:right;text-indent:11.35pt; line-height:150%; margin-top:0; margin-bottom:0\'><a\r\nhref=\"-01-Index\"><span style=\'text-decoration:none;text-underline:\r\nnone\'></span><span style=\'text-decoration:none;text-underline:\r\nnone\'><a href=\"-00_Ccontent\"><img border=0 width=33 height=45 id=\"_x0000_i1027\"\r\nsrc=\"/Nolini/Volume-2/_Gif_Image/home03a.gif\"></a></span></a></p>\r\n\r\n</div>\r\n\r\n		</td>\r\n	</tr>\r\n</table>\r\n\r\n</body>\r\n\r\n</html>\r\n','-25_Boris Pasternak','','publish','closed','open','','25_boris-pasternak','','','2021-11-23 17:58:38','2021-11-23 17:58:38','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/25_boris-pasternak/',0,'post','',0),(1945,1,'2021-11-23 17:58:39','2021-11-23 17:58:39','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 4.0 Transitional//EN\">\r\n<HTML>\r\n<HEAD>\r\n	\r\n	<TITLE>The Pact and its Sanction</TITLE>\r\n	\r\n</HEAD>\r\n<BODY LANG=\"en-US\" DIR=\"LTR\">\r\n<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n<p align=\"center\" style=\"line-height:150%; margin-bottom:0;margin-top:0\"><B>\r\n<font size=\"4\">The Pact and its Sanction</font></B></p>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"widows: 0; orphans: 0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>THE Pact if it is to be a success must be implemented at\r\nthree levels. First of all, at the highest level, at the source\r\nitself, that is to say, between the Governments who initiated the\r\nmove. The ministers and members at the top should themselves maintain\r\nan <I>entente cordiale </I>(in the literal and true sense of the\r\nphrase) and set an example by their word and deed, and what is more\r\ndifficult and important, in their thought and feeling. They that are\r\non either side of the fence should meet and talk and intermix as real\r\nfriends and comrades, devise ways and means as to how best to carry\r\nout what they sincerely wish and desire. If they do not believe in\r\nthe agreement in their heart of hearts, if they accept it simply\r\nbecause forced by compelling circumstances and because there was no\r\nother way out, if they entertain doubts and reservations and take it\r\nup as a <I>pis aller, </I>than surely more than half the force of the\r\nPact is already gone. If the Pact is not sealed by the truth of our\r\nheart, then it becomes a mere scrap of paper and is sure to go the\r\nway of all such papers. It will not be stronger than the hundred and\r\none contracts that are made between states only to be broken at the\r\nearliest opportunity. We have taken as the motto of our government\r\nthe flaming mantra of the Upanishad, Truth alone leads to victory; we\r\nshould not forget the continuation of the text, <I>and not falsehood.</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.16in; widows: 0; orphans: 0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The leaders overhead should be actuated by the truth of\r\nthe soul (indeed for that they should have first a soul). A mainly\r\npolitical deal covers up the fissure, an apparent solution or easing\r\nof the situation hides a festering sore. We should have understood by\r\nnow, it has been the bitter lesson of the epoch comprising the last\r\ntwo great wars that mere politics does not save, on the contrary, it\r\nleads you into a greater and greater </FONT>\r\n<BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=2>Page - 264</FONT><BR>\r\n		</P>\r\n<P ALIGN=JUSTIFY STYLE=\"widows: 0; orphans: 0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>mess. And still if governments have not <SPAN LANG=\"en-GB\">learnt</SPAN>\r\nthe lesson, if they follow the old system of <I>real-politik, </I>well,\r\nwe can say only God save us, for we are heading straight over the\r\nprecipice - a final crash or a terrible revolution.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.15in; widows: 0; orphans: 0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The Pact has to be implemented not only at the top but\r\nequally at the bottom. Here the matter seems somewhat easier. For in\r\nreality the common people have no interest in quarrels, they would\r\nprefer to live and let live peacefully; the burden of daily life is\r\nsufficient for them and they are not normally inclined to be busy\r\nabout things that would disturb their routine work. Difference in\r\nreligion or caste or creed is not such a serious matter with them.\r\nThey tolerate and accommodate themselves to any variety easily and if\r\nthere is a clash on an occasion, they forget it soon, and live\r\namicably together as before. That has been the life in the villages\r\nfor millenia. And if there is a formal Pact on the upper levels, it\r\nis what is normal and natural to the common mass.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.16in; widows: 0; orphans: 0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The difficulty comes from the middle region, from the\r\nsecond element of the tripartite sanction. It is the &quot;middle\r\nclass&quot;, not quite in the economic but in the ideological sense.\r\nIn other words, in every society there are people who have risen or\r\nare attempting to rise above the mass level. They look around and\r\nabove: they are not satisfied with their lot, they aspire towards\r\nhigher and wider ideals. They are the material out of which what we\r\ncall reformers and revolutionaries are made. In the general mass who\r\nare more or less contented, they are the discontented: they form the\r\nleaven of cells that move and stir and work for change. Now all\r\ndepends on what kind of leaven it is, what is the quality of the\r\nforce that is called up, the nature of the ideal or idea that is\r\ninvoked. For it can be either way, for good or for evil. There are\r\nelements that belong to the light, and there are elements that belong\r\nto darkness. There are mixtures in men no doubt, but on the whole\r\nthere are these two types: one helps humanity\'s progress, the other\r\nretards and sometimes blocks completely. If the mass of mankind is\r\n<I>tamas - inertia -there </I>is a kind of <I>rajas-dynamism -that\r\n</I>drives towards greater <I>tamas, </I>as the Upanishad says,\r\ntowards disintegration, under the garb of reformation it brings about\r\ndisruption.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>So we have to see the type of cells that grow and become</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=2>Page - 265</FONT><BR>\r\n		</P>\r\n<P ALIGN=JUSTIFY STYLE=\"widows: 0; orphans: 0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 COLOR=\"#000000\">consciously active in the body\r\npolitic. It is <I>sattwa - light-that </I>brings in knowledge and\r\nharmony. And the movement for reformation and growth among the mass\r\nhas to be inspired by that quality or mode of consciousness. A sound\r\nand healthy structure can be raised effectively upon that basis\r\nalone. The man in the mass, as I have said and as is well known, is a\r\ngood-natured malleable material, but it is ignorant and inert: it can\r\neasily be worked upon by any kind of strong force, worked up to any\r\nkind of mischief. Shakespeare has made us very graphically familiar\r\nwith the reaction of a mob and that remains true even today. Even if\r\nright direction is there at the top, at the higher governmental\r\nlevel, reflecting the mind of the true intelligentsia, a well-meaning\r\nplan is doomed to failure if it does not touch and move the middle\r\nstrata that are the real executive agents.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.17in; widows: 0; orphans: 0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 COLOR=\"#000000\">The government in modern times\r\nrepresents indeed the executive power of the nation, itself is\r\ncomposed of the three social elements we speak of. First of all, the\r\nhigh or top-ranking officials, as they are called, who can think out\r\nand initiate a policy; next, the intermediate services who form the\r\ndynamic limb of the organism; lastly, there is the rung of the\r\nsubordinate services. Here too the difficulty is with the\r\nintermediate grade. It is there that the &quot;disaffected&quot; are\r\nborn and bred - disaffected not because of grievances or injustices\r\ndone, but because of the urge of ideals and purposes, ideas and\r\ndesigns. The subordinate man - postman, <SPAN LANG=\"en-GB\">railwayman</SPAN>,\r\nclerk, school master, daily <SPAN LANG=\"en-GB\">labourer </SPAN>- has\r\nno ambitions, is not tortured by nostalgic notions: left to\r\nthemselves, these people accommodate themselves to circumstances and\r\ntake things as they come without worrying too much. But the point is\r\nthat they are never left to themselves. It is told to them-not\r\nwithout reason, though-that they do not live, they vegetate: they are\r\ndead, otherwise they would be living and kicking. The rousing of the\r\nmasses has always been the sacred mission of all reformers and\r\n<SPAN LANG=\"en-GB\">saviours</SPAN> of humanity. For they form the\r\nbulk of humanity and its future is bound up with their destiny.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.16in; widows: 0; orphans: 0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 COLOR=\"#000000\">The whole difficulty <SPAN LANG=\"en-GB\">centres</SPAN>\r\nupon the question: who rouses whom, and what is the principle that is\r\nmeant to rouse. There is a slogan that incited the Red Terror of the\r\nFrench Revolution; there is the other one which inspired the Nazis;\r\nthere is</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.16in; margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=2>Page - 266</FONT><BR>\r\n		</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>still another one rampant that had the seal and sanction\r\nof Stalin and his politbureau. These have spread their dark wings and\r\ncovered the <SPAN LANG=\"en-GB\">saviour</SPAN> light. On the other\r\nhand, the voice of the Vedic Rishi that hymned the community of faith\r\nand speech and act, the kindly light that Buddha carried to suffering\r\nhumanity, the love and sacrifice of Christ showing and embleming the\r\nway of redemption, the saints and sages in our own epoch who have\r\nvisioned the ideal of human unity in a divine humanity, even secular\r\nleaders who <SPAN LANG=\"en-GB\">labour</SPAN> for &quot;one world&quot;,\r\n&quot;a brave new world&quot;-all point to the other line of growth\r\nand development that man can follow and must and shall follow. The\r\nchoice has to be made and the right direction given. In India today,\r\nthere are these two voices put against each other and clear in their\r\ncall: one asks for unity and harmony, wideness and truth, the other\r\nits contrary working for separativeness, disintegration, narrowness,\r\nand make-believe and falsehood. One must have the courage and the\r\nsagacity to fix one\'s loyalty and adhesion.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>A true covenant there can be only between parties that\r\nwork for the light, are inspired by the same divine purpose.\r\nOtherwise if there is a fundamental difference in the motive, in the\r\nsoul-impulse, then it is no longer a pact between comrades, but a\r\npatchwork of irreconcilable elements. I have spoken of the threefold\r\nsanction of the covenant. The sanction from the top initiates, plans\r\nand supports, the sanction from the bottom establishes and furnishes\r\nthe field, but it is the sanction from the mid-region that inspires,\r\nexecutes, makes a living reality of what is no more than an idea, a\r\npossibility. On one side are the Elders, the seasoned statesmen, the\r\nwise ones; on the other, the general body of mankind waiting to be\r\nmoved and guided; in between is the army of young enthusiasts,\r\nenlightened or illumined (not necessarily young in age) who form the\r\n<I>pr<FONT FACE=\"Luxi Serif\">an</FONT>a, </I>the vital\r\nsheath of the body politic. All - by far the largest part of\r\nit-depends upon the dreams that the Prana has been initiated and\r\ntrained to dream.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>This life principle of a body politic seems in Pakistan\r\nto be represented by the Ansars. The question then to be determined\r\nis whether they have accepted the Pact or not. If they have, is it\r\nmerely a political expedient or do they find in it a real moral\r\nvalue? We have to weigh and judge the ideal and motive that</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.02in; margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=2><SPAN STYLE=\"font-style: normal\">Page\r\n- 267</SPAN></FONT><BR>\r\n		</P>\r\n<P ALIGN=JUSTIFY STYLE=\"widows: 0; orphans: 0; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>inspire this <SPAN LANG=\"en-GB\">organisation</SPAN>\r\nwhich seeks to be the steel frame supporting or supported by the\r\nGovernment. We ask: is this a nucleus, a seed bed for the new life to\r\ntake birth and grow, the new life that would go to the making <I>of\r\n</I>the new world and humanity? And we have to ask India too, has she\r\nfound her nucleus or nuclei, on her side, that would generate and\r\nfoster the power <I>of </I>her soul and spirit? The high policy <I>of\r\n</I>a government remains a dead law or is misconstrued and misapplied\r\nthrough local agents: they are in fact the local growths that feed\r\nthe national life and are fed by it and they need careful nurture and\r\neducation, for upon them depends ultimately the weal or the woe of<I>\r\n</I>the race.</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=2>Page - 268</FONT></P>\r\n<P ALIGN=\"right\" STYLE=\"margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\"> \r\n  <a href=\"-00_Ccontent\"><img src=\"/Nolini/Volume-2/_Gif_Image/home03a.gif\" width=\"35\" height=\"45\" border=\"0\"></a></P>\r\n		</td>\r\n	</tr>\r\n</table>\r\n</BODY>\r\n</HTML>','-39_The Pact and its Sanction','','publish','closed','open','','39_the-pact-and-its-sanction','','','2021-11-23 17:58:39','2021-11-23 17:58:39','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/39_the-pact-and-its-sanction/',0,'post','',0),(1946,1,'2021-11-23 17:58:39','2021-11-23 17:58:39','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE>Mystic\r\nSymbolism</TITLE>\r\n	\r\n</HEAD>\r\n<BODY LANG=\"en\">\r\n<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n<p align=\"center\" style=\"line-height:150%; margin-bottom:0;margin-top:0\"><b>\r\n<font size=\"4\">Mystic\r\nSymbolism</font></b></p>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>THE\r\nMystics all over the world and in all ages have clothed their sayings\r\nin proverbs and parables, in figures and symbols. To speak in symbols\r\nseems to be in their very nature; it is their characteristic manner,\r\ntheir inevitable style. Let us see what is the reason behind it. But\r\nfirst who are the Mystics? They are those who are in touch with\r\nsupra-sensual things, whose experiences are of a world different from\r\nthe common physical world, the world of the mind and the senses.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.42cm; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>These other worlds are constituted in other ways than\r\nours. Their contents are different and the laws that obtain there are\r\nalso different. It would be a gross blunder to attempt a chart of</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>any\r\nof these other systems, to use an Einsteinian term, with the measures\r\nand conventions of the system to which our external waking\r\nconsciousness belongs. For, there &quot;the sun shines not, nor the\r\nmoon, nor the stars, neither these lightnings nor this fire.&quot;\r\nThe difficulty is further enhanced by the fact that there are very\r\nmany unseen worlds and they all differ from the seen and from one\r\nanother in manner and degree. Thus, for example, the Upanishads speak\r\nof the <I>swapna, </I>the <I>susupta, </I>and the <I>tur<FONT FACE=\"Luxi Serif\">ī</FONT>ya,\r\n</I>domains beyond the <I>j<FONT FACE=\"Luxi Serif\">Ä</FONT>grat\r\n</I>which is that where the rational being with its mind and senses\r\nlives and moves. And there are other systems and other ways in which\r\nsystems exist, and they are practically innumerable.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.39cm; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>If, however, we have to speak of these other worlds,\r\nthen, since we can speak only in the terms of this world, we have to\r\nuse them in a different sense from those they usually bear; we must\r\nemploy them as figures and symbols. Even then they may prove\r\ninadequate and misleading; so there are Mystics who are averse to all\r\nspeech and expression – they are <I>mauni; </I>in silence they\r\nexperience the inexpressible and in silence they communicate</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.39cm; margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height: 150%; margin-top:0\">\r\n<FONT face=\"Times New Roman\"><span style=\"font-size:10pt;\">Page – 8</span></FONT><BR>\r\n		</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>&nbsp;it to the few who have the capacity to receive in silence.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.35cm; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>But those who do speak, how do they choose their figures\r\nand symbols? What is their methodology? For it might be said, since\r\nthe unseen and the seen differ out and out, it does not matter what\r\nforms or signs are taken from the latter; for any meaning and\r\nsignificance could be put into anything. But in reality, it does not\r\nso happen. For, although there is a great divergence between figures\r\nand symbols on the one hand and the things figured and symbolised on\r\nthe other, still there is also some link, some common measure. And\r\nthat is why we see not unoften the same or similar figures and\r\nsymbols representing an identical experience in ages and countries\r\nfar apart from each other.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.38cm; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>We can make a distinction here between two types of\r\nexpression which we have put together indiscriminately, figures and\r\nsymbols. Figures, we may say, are those that are constructed by the\r\nrational mind, the intellect; they are mere metaphors and similes and\r\nare not organically related to the thing experienced, but put round\r\nit as a robe that can be dropped or changed without affecting the\r\nexperience itself. Thus, for example, when the Upanishad says,\r\n<I><FONT FACE=\"Luxi Serif\">Ä</FONT>tm<FONT FACE=\"Luxi Serif\">Ä</FONT>nam\r\nrathinam viddhi </I>(Know that the soul is the master of the chariot\r\nwho sits within it) or <I>indriy<FONT FACE=\"Luxi Serif\">Än</FONT>i\r\nhay<FONT FACE=\"Luxi Serif\">Ä</FONT>n<FONT FACE=\"Luxi Serif\">Ä</FONT>hu\r\n</I>(The senses, they say, are the horses), we have here only a\r\ncomparison or analogy that is common and natural to the poetic\r\nmanner. The particular figure or simile used is not inevitable to the\r\nidea or experience that it seeks to express, its part and parcel. On\r\nthe other hand, take this Upanishadic perception: <I>hiranyamayena\r\npatrena satyasy<FONT FACE=\"Luxi Serif\">Ä</FONT>phitam mukham </I>(The\r\nface of the Truth lies hidden under the golden orb). Here the symbol\r\nis not mere analogy or comparison, a figure; it is one with the very\r\nsubstance of the experience-the two cannot be separated. Or when the\r\nVedas speak of the kindling of the Fire, the rushing of the waters or\r\nthe rise of the Dawn, the images though taken from the material\r\nworld, are not used for the sake of mere comparison, but they are the\r\nembodiments, the living forms of truths experienced in another world.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.38cm; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>When a Mystic refers to the Solar Light or to the\r\nFire-the light, for example, that struck down Saul and transformed\r\nhim into Saint Paul or the burning bush that visited Moses, it is</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.38cm; margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height: 150%; margin-top:0\">\r\n<FONT face=\"Times New Roman\"><span style=\"font-size:10pt;\">Page – 9</span></FONT><BR>\r\n		</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>not\r\nthe physical or material object that he means and yet it is that in a\r\nway. It is the materialization of something that is fundamentally not\r\nmaterial: some movement in an inner consciousness precipitates itself\r\ninto the region of the senses and takes from out of the material the\r\nform commensurable with its nature that it finds there.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.38cm; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>And there is such a commensurability or parallelism\r\nbetween the various levels of consciousness, in and through all the\r\ndifferences that separate them from one another. Thus an object or a\r\nmovement apprehended on the physical plane has a sort of line of\r\nre-echoing images extended in a series along the whole gradation of\r\nthe inner planes; otherwise viewed, an object or movement in the\r\ninnermost consciousness translates itself in varying modes from plane\r\nto plane down to the most material, where it appears in its grossest\r\nform as a concrete three-dimensional object or a mechanical movement.\r\nThis parallelism or commensurability by virtue of which the different\r\nand divergent states of consciousness can portray or represent each\r\nother is the source of all symbolism.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.4cm; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>A symbol symbolizes something for this reason that both\r\npossess in common a certain identical, at least similar, quality or\r\nrhythm or vibration, the symbol possessing it in a grosser or more\r\napparent or sensuous form than the thing symbolized does. Sometimes\r\nit may happen that it is more than a certain quality or rhythm or\r\nvibration that is common between the two: the symbol in its entirety\r\nis the thing symbolized but thrown</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.4cm; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>down on another plane, it is the embodiment of the\r\nlatter in a more concrete world. The light and the fire that Saint\r\nPaul and Moses saw appear to be of this kind.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.37cm; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Thus there is a great diversity of symbols. At the one\r\nend is the mere metaphor or simile or allegory (\'figure,\' as we have\r\ncalled it) and at the other end is the symbol identical with the\r\nthing symbolized. And upon this inner character of the symbol depends\r\nalso to a large extent its range and scope. There are symbols which\r\nare universal and intimately ingrained in the human consciousness\r\nitself. Mankind has used them in all ages and climes almost in the\r\nsame sense and significance. There are others that are limited to\r\npeoples and ages. They are made out of forms that are of local and\r\ntemporal interest and importance. Their significances vary according\r\nto time </FONT>\r\n<BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.37cm; margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height: 150%; margin-top:0\">\r\n<FONT face=\"Times New Roman\"><span style=\"font-size:10pt;\">Page – 10</span></FONT><BR>\r\n		</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>and\r\nplace. Finally, there are symbols which are true of the individual\r\nconsciousness only; they depend on personal peculiarities and\r\nidiosyncrasies, on one\'s environment and upbringing and education. </FONT>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.39cm; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Man being an embodied soul, his external consciousness\r\n(what the Upanishad calls <I>j<FONT FACE=\"Luxi Serif\">Ä</FONT>grat)\r\n</I>is the <I>milieu </I>in which his soul-experiences naturally\r\nmanifest and find their play. It is the forms and movements of that\r\nconsciousness which clothe and give a concrete habitation and name to\r\nperceptions on the subtler ranges of the inner existence. If the\r\nexperiences on these planes are to be presented to the conscious\r\nmemory and to the brain-mind and made communicable to others through\r\nspeech, this is the inevitable and natural process. Symbols are a\r\ntranslation in mental and sensual (and vocal) terms of experiences\r\nthat are beyond the mind and the sense and the speech and yet throw a\r\nkind of echoing vibrations upon these lesser levels.</FONT></P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.39cm; margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0cm; padding-bottom: 0.07cm; padding-left: 0cm; padding-right: 0cm; line-height: 150%; margin-top:0\">\r\n<FONT face=\"Times New Roman\"><span style=\"font-size:10pt;\">Page – 11</span></FONT></P>\r\n<P ALIGN=\"right\" STYLE=\"text-indent: 0.39cm; margin-bottom: 0; line-height: 150%; margin-top:0\"> \r\n  <a href=\"-00_Ccontent\"><img src=\"/Nolini/Volume-2/_Gif_Image/home03a.gif\" width=\"38\" height=\"49\" border=\"0\"></a></P>\r\n		</td>\r\n	</tr>\r\n</table>\r\n</BODY>\r\n</HTML>','-02_Mystic symbolism','','publish','closed','open','','02_mystic-symbolism','','','2021-11-23 17:58:39','2021-11-23 17:58:39','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/02_mystic-symbolism/',0,'post','',0),(1947,1,'2021-11-23 17:58:39','2021-11-23 17:58:39','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 4.0 Transitional//EN\">\r\n<HTML>\r\n<HEAD>\r\n	\r\n	<TITLE>Brahmacharya</TITLE>\r\n	\r\n</HEAD>\r\n<BODY LANG=\"en-US\" DIR=\"LTR\">\r\n<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n<p align=\"center\" style=\"line-height:150%; margin-bottom:0;margin-top:0\">\r\n<B><font size=\"4\">Brahmacharya</font></B></p>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>BRAHMACHARYA means the storage of energy in the body and\r\nits sublimation. The energy in view is mainly physicovital energy,\r\nthe vital energy based upon and imbedded in the physical body.\r\nBrahmacharya naturally meant a strict observance of certain rules and\r\nregulations involving a strenuous discipline.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>Brahmacharya was the very basis of education in ancient\r\nIndia: indeed, it was the basic education upon which Indian culture,\r\nIndian civilization, Indian life was based and built up. Without it\r\nthere was no entry into the business of life.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>Modern education means storage of information, knowledge\r\nof things-as much knowledge of as many things as it is possible for\r\nthe brain to contain. The older ideal, however, was not so much\r\nknowledge, that is to say, packet of knowings, but capacity, first\r\ncapacity in a general way, and then as its application, the capacity\r\nof knowledge. The problem was to locate, that is to say, find out the\r\nsource of energy then master it, increase it, harness it and <SPAN LANG=\"en-GB\">utilise</SPAN>\r\nit. The physicovital energy is the most elementary and elemental\r\nenergy that is nearest to us and most easily available. It is the\r\nbasic energy; man starts his life with that, a child possesses it\r\nabundantly. The first problem is how to store it; evidently it is\r\nmost liable to be thrown or frittered away. The first form of the\r\ndiscipline in the preparatory stage of early life is regularity in\r\nhabits, methodical physical exercises; even a fixed routine sometimes\r\nhelps much. Next comes self-control, continence, physical purity.\r\nThis is Brahmacharya proper. It means the exercise of conscious will.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>	We do <I>not </I>speak of Brahmacharya in relation to a\r\nchild. The discipline can be taken up only when the body and the</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=2>Page -  269</FONT><BR>\r\n		</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>consciousness have attained a certain degree of growth\r\nand development. A child grows in the full free play of its life\r\nmovements: the care or attention of others should weigh upon it as\r\nlightly as possible, maintaining only an atmosphere of happy\r\ninfluence and protection. The transition from the stage of free play\r\nto conscious control is marked in Indian society by the ceremony of\r\n<I>upanayana, </I>the first approach or initiation: it is the\r\nbeginning of the life of Brahmacharya.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>It must be understood that this discipline is not merely\r\nfor those who wish to follow a religious or spiritual life, but for\r\nall without exception. Brahmacharya is the first ashrama, order or\r\nstage of life with which one begins one\'s <SPAN LANG=\"en-GB\">organisation</SPAN>\r\nof life; one has to pass through it to others leading to greater and\r\nhigher degrees of <SPAN LANG=\"en-GB\">fulfilment.</SPAN> It forms the\r\nfoundation, prepares the necessary ground upon which the life\r\nstructure</FONT></P>\r\n<P STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>can safely be raised and maintained. It is the secret\r\nfund of strength, the source of pure energies that <SPAN LANG=\"en-GB\">vitalises</SPAN>\r\nlife, enhances its values, makes it worth living.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>The energy that one stores by continence, regular habits\r\nand self-discipline increases also in that way. Sometimes special\r\nmethods - kriya - are adopted to help the process, Asana or\r\nPranayama, for example. But an inner and a more psychological\r\nprocedure is needed, a concentration of will and consciousness-a kind\r\nof dhyana, in other words-in order to be able to take the next step\r\nin discipline. For after the storage and increase of energy comes the\r\nsublimation of energy, that is to say, the physico-vital energy\r\ntransmuted into the energy of mental substance, <I>medh<FONT FACE=\"Luxi Serif\">a</FONT>.\r\n</I>Sublimation means also the increase of brain-power, an\r\nenhancement in the degree and quality of its capacity. This has\r\nnothing to do with the volume of knowledge enclosed (the mass of\r\ninformation to which we referred before) the growth is with regard to\r\nthe very stuff of the mind from within, the natural strength of\r\nintelligence that can be applied to any field of knowledge with equal\r\nsuccess and felicity.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>The basis and the immediate aim of education according\r\nto the ancient system was to develop this fundamental mental\r\ncapacity: the brain\'s power to think clearly, consistently and\r\ndeeply, to undergo <SPAN LANG=\"en-GB\">labour</SPAN> without tiring\r\neasily and also a general strength and steadiness in the nerves. The\r\ntransference </FONT>\r\n<BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.17in; margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=2>Page -  270</FONT><BR>\r\n		</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>of nervous energy into brain energy is also a\r\nsecret of the process of sublimation. It is precisely this aspect of\r\neducation that has been most neglected in modern times. We give no\r\nthought to this fundamental: we leave the brain to develop as it may\r\n(or may not), it is made to grow under pressure-more to inflate than\r\nto grow-by forcing into it masses of information. The result at best\r\nis that it is sharpened, made acute superficially or is overgrown in\r\na certain portion of it in respect of a narrow and very <SPAN LANG=\"en-GB\">specialised</SPAN>\r\nfunction, losing thereby a healthy harmony and homogeneity in the\r\ntotal movement. The intellectual\'s nervous instability is a very\r\ncommon phenomenon among us.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.18in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>In recent times, however, we have begun to view\r\nchildren\'s education in a different light. It is being more and more\r\n<SPAN LANG=\"en-GB\">realised</SPAN> that things are not to be\r\ninstilled into the child from outside, but that the child should be\r\nallowed to grow and imbibe naturally. The teacher is only a companion\r\nand a guide: he is to let the child move according to its own\r\ninclinations, follow its own line of curiosity; he can open up and\r\npresent new vistas of curiosity, seek to evoke new interests.\r\nSympathy and encouragement on his side giving scope to freedom and\r\nautonomous development for the child-this is the watchword and motto\r\nfor the ideal teacher.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>This new approach has rectified much of the wrong\r\nhandling of the problem of education to which we have been\r\naccustomed. Even this new orientation, however, is not sufficient:\r\nalong with freedom and autonomy, the element of discipline and order\r\nhas also to be brought in, if not quite in the old way at least in a\r\nnew manner. It will not do to say simply that it must be\r\nself-discipline and self-order, but the question is how it is to be\r\npractically carried out. In ancient times it was done by living the\r\nlife of an aspirant, not merely by studying and going to school,\r\nbeing only a student-but living in the hours of the teacher, in the\r\natmosphere of his direct presence and influence: the teacher too was\r\nnot a machine issuing mechanical instruction, but a Person who loved\r\nand whom one loved, a warm embodiment of the ideal.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>In our days there has been this unhappy division between\r\nthe student and the aspirant. In the student life, life and study are\r\nthings apart. One may be a good student, study very</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.01in; margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=2>Page -  271</FONT><BR>\r\n		</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>seriously and attain considerable eminence in\r\nintellectual achievement, and yet in life one may remain quite the\r\nordinary man with very normal reactions. Along with the brain we do\r\nnot <SPAN LANG=\"en-GB\">endeavour</SPAN> to educate the life instincts\r\nand body impulses. This portion of our nature we leave all alone and\r\ndo not dare or care to handle it consciously. Sometimes we call that\r\nfreedom; but it is more slavery than freedom, slavery to our\r\ncommonplace animal nature. Because one follows one\'s impulses and\r\ninstincts freely, without let or hindrance one feels as if he were\r\nfree. Far from it.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=3>This hiatus in our nature, the separation between\r\nintellectual culture and life movement has to be healed up; human\r\npersonality must be made a unified whole. The training given under\r\nBrahmacharya will be of immense help in that direction. The deeper\r\npurpose, however, of this discipline is not merely a unification of\r\nthe personality, but a heightening also, lifting it to a level of\r\nconsciousness from where it can envisage its spiritual destiny and\r\nseek to <SPAN LANG=\"en-GB\">realise</SPAN> it.</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.16in; margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 150%; widows: 0; orphans: 0; margin-top:0\">\r\n<FONT SIZE=2>Page -  272</FONT></P>\r\n<P ALIGN=\"right\" STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; widows: 0; orphans: 0; margin-top:0\"> \r\n  <a title=\"Home\" href=\"-00_Ccontent\"><img src=\"/Nolini/Volume-2/_Gif_Image/home03a.gif\" width=\"37\" height=\"47\" border=\"0\"></a></P>\r\n		</td>\r\n	</tr>\r\n</table>\r\n</BODY>\r\n</HTML>','-40_Brahmacharya','','publish','closed','open','','40_brahmacharya','','','2021-11-23 17:58:39','2021-11-23 17:58:39','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/40_brahmacharya/',0,'post','',0),(1948,1,'2021-11-23 17:58:39','2021-11-23 17:58:39','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE>THE\r\nAPPROACH TO MYSTICISM</TITLE>\r\n	\r\n</HEAD>\r\n<BODY LANG=\"en\">\r\n<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n<p align=\"center\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><B>\r\n<font size=\"4\">THE\r\nAPPROACH TO MYSTICISM</font></B></p>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.05cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=center STYLE=\"page-break-after:avoid; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<b><font size=\"4\">The\r\nApproach to Mysticism</font></b></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>MYSTICISM is not only a science but also, and in a\r\ngreater degree, an art. To approach it merely as a science, as the\r\nmodern mind attempts to do, is to move towards futility, if not to\r\nland in positive disaster. Sufficient stress is not laid on this\r\naspect of the matter, although the very crux of the situation lies\r\nhere. The mystic domain has to be apprehended not merely by the true\r\nmind and understanding but by the right temperament and character.\r\nMysticism is not merely an object of knowledge, a problem for inquiry\r\nand solution, it is an end, an ideal that has to be achieved, a life\r\nthat has to be lived. The mystics themselves have declared long ago\r\nwith no uncertain or faltering voice: this cannot be attained by\r\nintelligence or much learning, it can be seized only by a purified\r\nand clear temperament.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The warning seems to have fallen, in the modern age, on\r\nunheeding ears. For the modern mind, being pre-eminently and\r\nuncompromisingly scientific, can entertain no doubt as to the perfect\r\ncompetency of science and the scientific method to seize and unveil\r\nany secret of Nature. If, it is argued, mysticism <I>is </I>a secret,\r\nif there is at all a truth and reality in it, then it is and must be\r\namenable to the rules and regulations of science; for science is <I>the\r\n</I>revealer of Nature\'s secrecies.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.35cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>But what is not recognised in this view of things is\r\nthat there are secrecies and secrecies. The material secrecies of\r\nNature are of one category, the mystic secrecies are of another. The\r\ntwo are not only disparate but incommensurable. Any man with a mind\r\nand understanding of average culture can see and handle the\r\n\'scientific\' forces, but not the mystic forces. </FONT>\r\n<BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.35cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.05cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:10pt;\">Page – 3</span><BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>A scientist once thought that he had clinched the issue\r\nand cut the Gordian knot when he declared triumphantly with reference\r\nto spirit s<FONT FACE=\"Luxi Serif\">&eacute;</FONT>ances: &quot;Very\r\nsignificant is the fact that spirits appear only in closed chambers,\r\nin half obscurity, to somnolent minds; they are nowhere in the open\r\nair, in broad daylight to the wide awake and vigilant intellect!&quot;\r\nWell, if the fact is as it is stated, what does it prove? Night alone\r\nreveals the stars, during the day they vanish, but that is no proof\r\nthat stars are not existent. Rather the true scientific spirit should\r\nseek to know why (or how) it is so, if it is so, and such a fact\r\nwould exactly serve as a pointer, a significant starting ground. The\r\nattitude of the jesting Pilate is not helpful even to scientific\r\ninquiry. This matter of the Spirits we have taken only as an\r\nillustration and it must not be understood that this is a domain of\r\nhigh mysticism; rather the contrary. The spiritualists\' approach to\r\nMysticism is not the right one and is fraught with not only errors\r\nbut dangers. For the spiritualists approach their subject with the\r\nentire scientific apparatus – the only difference being that the\r\nscientist does not believe while the spiritualist believes.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Mystic realities cannot be reached by the scientific\r\nconsciousness, because they are far more subtle than the subtlest\r\nobject that science can contemplate. The neutrons and positrons are\r\nfor science today the finest and profoundest object-forces; they\r\nbelong, it is said, almost to a borderland where physics ends. Nor\r\nfor that reason is a mystic reality something like a mathematical\r\nabstraction, √<FONT FACE=\"OpenSymbol\">√</FONT> n for example. The\r\nmystic reality is subtler than the subtlest of physical things and\r\nyet, paradoxical to say, more concrete than the most concrete thing\r\nthat the senses apprehend.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Furthermore, being so, the mystic domain is of<I>\r\n</I>infinitely greater potency than the domain of intra-atomic\r\nforces. If one comes, all on a sudden, into contact with a force here\r\nwithout the necessary preparation to hold and handle it, he may get\r\nseriously bruised, morally and physically. The adventure into the\r\nmystic domain has its own toll of casualties – one can lose the\r\nmind, one can lose one\'s body even and it is a very common experience\r\namong those who have tried the path. It is not in vain and merely as\r\na poetic metaphor that the ancient seers have said</FONT><BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.41cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.05cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:10pt;\">Page - 4</span><BR>\r\n\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3><I>K<FONT FACE=\"Luxi Serif\">ş</FONT>urasya dh<FONT FACE=\"Luxi Serif\">ÄrÄ\r\nniśitÄ duratyayÄ&sup1;</FONT></I></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=CENTER style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3 FACE=\"Luxi Serif\"><I>nÄyamÄtmÄ balahinena\r\nlabhyah&sup2;</I></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3><I>or</I></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The mystic forces are not only of immense potency but of\r\na definite moral disposition and character, that is to say, they are\r\nof immense potency either for good or for evil. They are not\r\nmechanical and <I>amoral </I>forces like those that physical sciences\r\ndeal with; they are forces of consciousness and they are conscious\r\nforces, they act with an aim and a purpose. The mystic forces are\r\nforces either of light or of darkness, either Divine or Titanic. And\r\nit is most often the powers of darkness that the naturally ignorant\r\nconsciousness of man contacts when it seeks to cross the borderline\r\nwithout training or guidance, by the sheer arrogant self-sufficiency\r\nof mental scientific reason.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.38cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Ignorance, certainly, is not man\'s ideal condition –\r\nit leads to death and dissolution. But knowledge also can be equally\r\ndisastrous if it is not of the right kind. The knowledge that is born\r\nof spiritual disobedience, inspired by the Dark ones, leads to the\r\nsoul\'s fall and its calvary through pain and suffering on earth. The\r\nseeker of true enlightenment has got to make a distinction, learn to\r\nseparate the true and the right from the false and the wrong, unmask\r\nthe luring <I>M<FONT FACE=\"Luxi Serif\">Ära,</FONT><FONT FACE=\"Times New Roman Baltic, serif\">\r\n</FONT></I>say clearly and unfalteringly to the dark light of <I>Lucifer\r\n– apage Satana, </I>if he is to come out into the true light and\r\ncommand the right forces. The search for knowledge alone, knowledge\r\nfor the sake of knowledge, the path of pure scientific inquiry and\r\ninquisitiveness, in relation to the mystic world, is a dangerous\r\nthing. For such a spirit serves only to encourage and enhance man\'s\r\narrogance and in the end not only limits but warps and falsifies the\r\nknowledge itself. A knowledge based on and secured exclusively\r\nthrough the reason and mental light can go only so far as that\r\nfaculty can be reasonably stretched and not infinitely – to stretch\r\nit to infinity means to snap it. This is the warning that Yajnavalkya\r\ngave to Gargi when the latter started renewing her question <I>ad\r\ninfinitum. </I>Yajnavalkya said, &quot;If you do not stop, your head\r\nwill fall off.&quot;</FONT><font size=\"2\"><BR>\r\n</font></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=2><FONT FACE=\"Luxi Serif\">&sup1;</FONT>&quot;Sharp as a\r\nrazor\'s edge, difficult of going, hard to traverse is that path!&quot;</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=2><FONT FACE=\"Luxi Serif\">&sup2;</FONT>&quot;This spirit is a thing no \r\nweakling can gain.&quot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </FONT>\r\n<FONT SIZE=3>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </FONT></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.05cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:10pt;\">Page - 5</span><BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The mystic truth has to be approached through the heart.\r\n&quot;In the heart is established the Truth,&quot; says the\r\nUpanishad: it is there that is seated eternally the soul, the real\r\nbeing, who appears no bigger than the thumb. Even if the mind is\r\nutilised as an instrument of knowledge, the heart must be there\r\nbehind as the guide and inspiration. It is precisely because, as I\r\nhave just mentioned, Gargi sought to shoot up – like &quot;vaulting\r\nambition that o\'erleaps itself&quot; of which Shakespeare\r\nspeaks-through the mind alone to the highest truth that Yajnavalkya\r\nhad to pull her up and give the warning that she risked losing her\r\nhead if she persisted in her questioning endlessly.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.46cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>For true knowledge comes of, and means, identity of\r\nbeing. All other knowledge may be an apprehension of things but not\r\ncomprehension. In the former, the knower stands apart from the object\r\nand so can envisage only the outskirts, the contour, the surface\r\nnature; the mind is capable of this alone. But comprehension means an\r\nembracing and penetration which is possible when the knower\r\nidentifies himself with the object. And when we are so identified we\r\nnot merely know the object, but becoming it in our consciousness, we\r\nlove it and live it.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The mystic\'s knowledge is a part and a formation of his\r\nlife. That is why it is a knowledge not abstract and remote but\r\nliving and intimate and concrete. It is a knowledge that pulsates\r\nwith delight: indeed it is the radiance that is shed by the purest\r\nand intensest joy. For this reason it may be that in approaching\r\nthrough the heart there is a chance of one\'s getting arrested there\r\nand not caring for the still higher, the solar lights; but this need\r\nnot be so. In the heart there is a golden door leading to the deepest\r\ndelights, but there is also a diamond door opening up into the skies\r\nof the brightest luminosities.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>For it must be understood that the heart, the mystic\r\nheart, is not the external thing which is the seat of emotion or\r\npassion; it is the secret heart that is behind, the inner heart -\r\n<I>antarhrdaya<FONT FACE=\"Times New Roman Baltic, serif\"> </FONT></I>of\r\nthe Upanishad – which is the centre of the individual\r\nconsciousness, where all the divergent lines of that consciousness\r\nmeet and from where they take their rise. That is what the Upanishad\r\nmeans when it says that the heart has a hundred channels which feed\r\nthe human vehicle. That is the source, the</FONT><BR>\r\n\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.41cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.05cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:10pt;\">Page - 6</span><BR>\r\n		</P>\r\n<P ALIGN=JUSTIFY STYLE=\"line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>fount and origin, the very substance of the true\r\npersonality. Mystic knowledge-the true mystic knowledge which saves\r\nand fulfils-begins with the awakening or the entrance into this real\r\nbeing. This being is pure and luminous and blissful and sovereignly\r\nreal, because it is a portion, a spark of the Divine Consciousness\r\nand Nature: a contact and communion with it brings automatically into\r\nplay the light and the truth that are its substance. At the same time\r\nit is an uprising flame that reaches out naturally to higher domains\r\nof consciousness and manifests them through its translucid dynamism.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.36cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The knowledge that is obtained without the heart\'s\r\ninstrumentation or co-operation is liable to be what the Gita\r\ndescribes as Asuric. First of all, from the point of view of\r\nknowledge itself, it would be, as I have already said, egocentric, a\r\nproduct and agent of one\'s limited and isolated self, easily put at\r\nthe service of desire and passion. This knowledge, whether\r\nrationalistic or occult, is, as it were, hard and dry in its\r\nconstitution, and oftener than not, negative and destructive –\r\nwithering and blasting in its career like the desert simoom.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.38cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>There are modes of knowledge that are occult – and to\r\nthat extent mystic-and can be mastered by practices in which the\r\nheart has no share. But they have not the saving grace that comes by\r\nthe touch of the Divine. They are not truly mystic – the truly\r\nmystic belongs to the ultimate realities, the deepest and the\r\nhighest, – they, on the other hand, are transverse and tangential\r\nmovements belonging to an intermediate region where light and\r\nobscurity are mixed up and even for the greater part the light is\r\nswallowed up in the obscurity or utilised by it.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.4cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The mystic\'s knowledge and experience is not only true\r\nand real: it is delightful and blissful. It has a supremely healing\r\nvirtue. It brings a sovereign freedom and ease and peace to the\r\nmystic himself, but also to those around him, who come in contact\r\nwith him. For truth and reality are made up of love and harmony,\r\nbecause truth is, in its essence, unity.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.4cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<span style=\"font-size:10pt;\">Page - 7</span></P>\r\n<P ALIGN=\"right\" STYLE=\"text-indent:0.4cm; line-height:150%; margin-top:0; margin-bottom:0\"> \r\n<a href=\"-00_Ccontent\"><img src=\"/Nolini/Volume-2/_Gif_Image/home03a.gif\" width=\"36\" height=\"46\" border=\"0\"></a></P>\r\n		</td>\r\n	</tr>\r\n</table>\r\n</BODY>\r\n</HTML>','-01_The Approach to Mysticism','','publish','closed','open','','01_the-approach-to-mysticism','','','2021-11-23 17:58:39','2021-11-23 17:58:39','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/01_the-approach-to-mysticism/',0,'post','',0),(1949,1,'2021-11-23 17:58:39','2021-11-23 17:58:39','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 4.0 Transitional//EN\">\r\n<HTML>\r\n<HEAD>\r\n	\r\n	<TITLE>From the Known to the\r\nUnknown?</TITLE>\r\n</HEAD>\r\n<BODY LANG=\"en-US\" DIR=\"LTR\">\r\n<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n<p align=\"center\" style=\"text-indent:0.16in; line-height:150%; margin-top:0; margin-bottom:0\"><B>\r\n<font size=\"4\">From the Known to the\r\nUnknown?</font></B></p>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>FROM\r\nthe known to the unknown: that is a well-known principle of procedure\r\nin the matter of knowledge, of action and of life generally. It is a\r\ngolden rule that one should never take a step forward unless and\r\nuntil the previous step has been held firm and secure. But after all\r\nis this counsel the supreme counsel of perfection or even in point of\r\nfact does this represent an actuality? We have our misgivings.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.21in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>For may not the contrary motto -  &quot; from the\r\nunknown to the known&quot; - be equally valid, both as a matter of\r\nfact and as a matter of principle? Do we not, sometimes at least,\r\ntake for granted and start with the unknown number <I>x </I>to find\r\nout the solution to our problem? Why go far, the very first step that\r\nthe child takes in his adventurous journey of life, is it not a\r\nveritable step into the unknown? Indeed, many, in fact most of the\r\nscientific laws - the Laws of Nature - are they strictly the result\r\nof calculation and deduction from known and observed data or are they\r\nnot rather &quot;brilliant surmises&quot;, &quot;sudden revelations&quot;\r\nthat overwhelm by their un-expected appearance? Newton did not arrive\r\nat his Law of Gravitation in the trail of a logical argument from\r\ngiven premises towards unforeseen conclusions. Nor did Einstein\r\ndiscover his version of the Law in any syllogistic way either. The\r\nfact seems to be more often true that the unknown reveals itself all\r\non a sudden and is not reached through a continuous series of known\r\nsteps. Examples could be easily multiplied from the history of\r\nscientific discoveries.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.17in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>For the fact is that man, the being that knows, is\r\ncomposed not merely of known elements, known to himself and to\r\nothers, but possesses a hidden, an unknown side which is nonetheless\r\npart of himself. And even though unknown, it is not inactive,</FONT><BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0in; padding-right:0in; padding-bottom:0.03in; padding-left:0in; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2>Page -  300</FONT><BR>\r\n		</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>it\r\nalways exerts its influence, imposes its presence. Man has a\r\nsubmerged consciousness which is in contact and communion with\r\nsimilarly submerged worlds of consciousness. Man\'s consciousness\r\npossesses aerials that catch vibrations from unknown regions. He has\r\na secret sensitiveness that receives intimations from other where\r\nthan his physical senses and his logical reason. His external mind\r\ndoes not always <SPAN LANG=\"en-GB\">recognise</SPAN> such unorthodox\r\nor abnormal movements; he only expresses his surprise or amazement at\r\nthe luminosity, the authenticity of solutions that come so simply,\r\nsuddenly, inevitably, the unknown revealing itself miraculously.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>In the spiritual field the unknown is a fact of primary\r\nimportance and has to be given the first place, the foremost\r\nconsideration. For the call is towards the Beyond and no amount of\r\ntrafficking with the actual-the near and the known-can lead you out\r\nof it. There must be a sudden leap at one time or another. That is\r\nwhat is meant by saying that the deep calls unto the deep. For man\r\nhas the power, the privilege to contact directly the thing that is\r\nunknown and beyond. There is an opening in him, a kind of backdoor,\r\nas it were, through which he can pass straight into another\r\ndimension.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.17in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>That is why it is said constantly by the ancient sages\r\nthat the truth cannot be found by much inquiry and much study, the\r\ntruth is found only when it condescends to reveal itself to the\r\ninquirer. The true truth is not at our beck and call, you cannot get\r\nit as and when you like, it does not wait comfortably just at the\r\nterminus of your investigations and argumentations. This does not\r\nmean, however, that we remain helpless and hopeless until the manna\r\nfalls from heaven. No, something lies in our power, a spontaneous and\r\nnatural faculty, to create at least <SPAN LANG=\"en-GB\">favourable</SPAN>\r\nconditions for the light to descend and appear. A quiet awaiting in\r\nthe being, calm concentration and aspiration, a sincere opening are\r\nsome of the conditions under which it is easier for the unknown <I>x\r\n</I>to reveal its identity.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.16in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>It is not a blunder and it need not lead inevitably to a\r\ncatastrophe if, for example, a child were given its first education\r\nnot through his mother tongue, but through what is termed a foreign\r\nlanguage. Would it, for that matter, harm a child invariably and\r\nnecessarily, if he did not confine himself within</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.16in; padding-top:0in; padding-right:0in; padding-bottom:0.03in; padding-left:0in; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2>Page -  301</FONT><BR>\r\n		</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>the\r\nwalls of his school in the midst of the known and the familiar, if he\r\nwere to stir out and venture into wilds - how otherwise would Alice\r\ndiscover her Wonderland? A foreign tongue, a foreign atmosphere would\r\noften interest a child more than things known and familiar. The very\r\ndistance and imprecision and even the peculiar difficulties exert a\r\ncharm and evoke greater attention in the child. This is not to say\r\nthat familiarity breeds contempt, but that unfamiliarity does not\r\nrepel but attracts also.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.17in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>There is some point in a system of education which seeks\r\nto pull out the child from its familiar old-world <I>milieu </I>and\r\nplace him in the midst of conditions where he can grow freely\r\nunencumbered by ties of the past and the immediate. The Russians have\r\nbeen blamed for many of their revolutionary, if not scandalous\r\nchanges in social life and pattern: the child not knowing its father\r\nand mother, but being brought up in a common, almost anonymous\r\nnursery where he loses his family brand but develops a consciousness\r\nthat is cosmopolitan and widely human. It seems it is only when one\r\nis thrown into strange and unfamiliar and unknown surroundings that\r\none gets the best out of oneself. If you wish to increase the stature\r\nof your being, that is the way-if not <I>the </I>way, at least one\r\neffective way.</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.17in; padding-top:0in; padding-right:0in; padding-bottom:0.03in; padding-left:0in; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2>Page -302</FONT></P>\r\n<P ALIGN=\"right\" STYLE=\"text-indent:0.17in; line-height:150%; margin-top:0; margin-bottom:0\"> \r\n<a href=\"-00_Ccontent\"><img src=\"/Nolini/Volume-2/_Gif_Image/home03a.gif\" width=\"36\" height=\"47\" border=\"0\"></a></P>\r\n		</td>\r\n	</tr>\r\n</table>\r\n</BODY>\r\n</HTML>','-47_From the known to the unknown','','publish','closed','open','','47_from-the-known-to-the-unknown','','','2021-11-23 17:58:39','2021-11-23 17:58:39','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/47_from-the-known-to-the-unknown/',0,'post','',0),(1950,1,'2021-11-23 17:58:39','2021-11-23 17:58:39','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 4.0 Transitional//EN\">\r\n<html xmlns:v=\"urn:schemas-microsoft-com:vml\"\r\nxmlns:o=\"urn:schemas-microsoft-com:office:office\"\r\nxmlns:w=\"urn:schemas-microsoft-com:office:word\"\r\nxmlns:st1=\"urn:schemas-microsoft-com:office:smarttags\"\r\nxmlns=\"http://www.w3.org/TR/REC-html40\">\r\n\r\n<head>\r\n<meta http-equiv=Content-Type content=\"text/html; charset=iso-8859-1\">\r\n<title>A Stainless Steel Frame</title>\r\n</head>\r\n\r\n<body lang=EN-US link=blue vlink=blue style=\'tab-interval:.5in\'>\r\n<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n<div class=Section1>\r\n\r\n<p align=right style=\'margin-bottom:0in;margin-bottom:0;text-align:center;\r\ntext-indent:12.25pt;mso-line-height-alt:12.25pt; line-height:150%; margin-top:0\'><b>\r\n<font size=\"4\">A Stainless Steel Frame</font></b><span\r\nstyle=\'color:blue\'><o:p></o:p></span></p>\r\n\r\n<p style=\'margin-bottom:0in;margin-bottom:0;line-height:150%;\r\nwidows: 0;orphans: 0; margin-top:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p style=\'margin-bottom:0in;margin-bottom:0;text-align:justify;\r\nline-height:150%;widows: 0;orphans: 0; margin-top:0\'>CORRUPTION is the order of the day.\r\nIn all walks of life, wherever we have to live and move, we come across the\r\nmonster; we cannot pass him by, we have to accost him (even in the\r\nShakespearean sense, that is) welcome him, woo him. It is like one of the demons\r\nof the Greek legends that come out of the unknown, the sea or the sky, to prey\r\nupon a help - a less land and its people until a deliverer comes.<o:p></o:p></p>\r\n\r\n<p style=\'margin-bottom:0in;margin-bottom:0;text-align:justify;\r\ntext-indent:11.5pt;line-height:150%;widows: 0;orphans: 0; margin-top:0\'>Corruption appears\r\ntoday with a twofold face, Janus like: violence and falsehood. In private life,\r\nin the political field, in the business world, in social dealings, it is now an\r\nestablished practice, it has gained almost the force of a law of nature that\r\nsuccess can be achieved only with these two comrades on your either side. A\r\ngentle, honest, peace-loving man is inevitably pushed back, he has to go to the\r\nwall; a straightforward truthful candid soul will get no hearing and make no\r\nliving. From high diplomacy on the international level to village pettifoggery,\r\nfrom the blast of the atom bomb to the thrust of the dagger, we have all the\r\ndegrees of the two cardinal virtues that make up the warp and woof of modern\r\nlife.<o:p></o:p></p>\r\n\r\n<p style=\'margin-bottom:0in;margin-bottom:0;text-align:justify;\r\ntext-indent:12.25pt;line-height:150%;widows: 0;orphans: 0; margin-top:0\'>In the old world\r\n-not so old however, for the landslide started in fact with the First World War\r\n- evil there was and abundantly in man and in man\'s society, but it was not\r\naccepted as virtue or even as an acceptable or inevitable thing. It was\r\ntolerated, suffered, and generally with a heavy heart. Indeed the heart was\r\nsound, it was the flesh only that was weak. There was an idealism, an aspiration\r\nand although one could not always live up to it, yet one did not deny it or\r\nspurn it; one <span lang=EN-GB style=\'mso-ansi-language:EN-GB\'>endeavoured</span>\r\nas best one could, even though in leisure hours, in the inner mind and\r\nconsciousness at least, to obey and follow its dictates. It is the Nazi theory\r\nof life that brought<o:p>&nbsp;</o:p>to the very forefront and installed\r\nin the consciousness of<o:p></o:p></p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p align=center style=\'margin-bottom:0in;margin-bottom:0;text-align:center;\r\ntext-indent:12.25pt;line-height:150%;border:medium none;mso-border-bottom-alt:solid black .75pt;\r\npadding:0in;mso-padding-alt:0in 0in 2.0pt 0in;widows: 0;orphans: 0; margin-top:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;\'>Page - 249</span><o:p></o:p></p>\r\n\r\n</div>\r\n\r\n<p style=\'margin-bottom:0in;margin-bottom:0;text-align:justify;\r\nline-height:150%;widows: 0;orphans: 0; margin-top:0\'>man Evil as Good, Falsehood as Truth.\r\nThat is pragmatism with a vengeance. Whatever leads to success, to worldly\r\nsuccess, that is to say, brings you wealth, prosperity, power to rule over men\r\nand things, enriches you in your possession - <i>vittena, </i>as the Upanishad\r\nterms it -that is Good, that is Truth. All the rest are mental conceptions,\r\nnotions, abstractions, day-dreams meant to delude you, take you away from the\r\nroad to your <span lang=EN-GB style=\'mso-ansi-language:EN-GB\'>fulfilment</span>\r\nand achievement. That is how we have listened to the voice of Mephistopheles\r\nand sold away our soul.<o:p></o:p></p>\r\n\r\n<p style=\'margin-bottom:0in;margin-bottom:0;text-align:justify;\r\ntext-indent:11.5pt;line-height:150%;widows: 0;orphans: 0; margin-top:0\'>The government of\r\na country is, as we know, the steel frame that holds together the life of its\r\npeople: it is that that gives the primary stability and security, scope and\r\nfree play to all its activities. In <st1:country-region><st1:place>India</st1:place></st1:country-region>\r\nit was the pride of the British that they built up such a frame; and although\r\nthat frame sometimes seemed almost to throttle the nation in its firm and rigid\r\ngrip, still today we are constrained to <span lang=EN-GB style=\'mso-ansi-language:\r\nEN-GB\'>recognise</span> that it was indeed a great achievement: <i>Pax\r\nBritannica </i>was in fact a very efficient reality. The withdrawal of the\r\npower that was behind us has left the frame very shaky; and our national\r\ngovernment is trying hard to set it up again, strengthening, reinforcing,\r\nriveting wherever and however necessary. But the misfortune is that the steel\r\nhas got rusted and worn out from inside.<o:p></o:p></p>\r\n\r\n<p style=\'margin-bottom:0in;margin-bottom:0;text-align:justify;\r\ntext-indent:11.5pt;line-height:150%;widows: 0;orphans: 0; margin-top:0\'>In other words, a\r\ndiminution of public morality and collective honesty has set in, an ebbing of\r\nthe individual consciousness too that made for rectitude and justice and equity\r\nand fair dealing. Men who are limbs of that frame, who by their position ensure\r\nthe strength of that frame - the bolts and nuts, screws and hinges -have, on a\r\nlarge scale, allowed themselves. to be uncertain and loose in their moral\r\nmake-up. Along with the outer check, the inner check too has given way: hence\r\nthe colossal disintegration, the general debacle in the life of the body\r\npolitic and the body social.<o:p></o:p></p>\r\n\r\n<p style=\'margin-bottom:0in;margin-bottom:0;text-align:justify;\r\ntext-indent:11.5pt;line-height:150%;widows: 0;orphans: 0; margin-top:0\'>How to stop this\r\nrot that is gaining ground every day, how to react against the inexorable chain\r\nreaction that is leading to a final explosion? It is not merely the laymen but\r\nthe members of the very supporting frame itself, as I have said, that have fallen\r\nand gone over to the enemy. And the fact is true not only of the political\r\nframe, but the social frame too made up of the <i>elite, </i>the\r\nintelligentsia. The remedy that easily<o:p>&nbsp;</o:p></p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p align=center style=\'margin-bottom:0in;margin-bottom:0;text-align:center;\r\ntext-indent:11.5pt;line-height:150%;border:medium none;mso-border-bottom-alt:solid black .75pt;\r\npadding:0in;mso-padding-alt:0in 0in 2.0pt 0in;widows: 0;orphans: 0; margin-top:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;\'>Page - 250</span><o:p></o:p></p>\r\n\r\n</div>\r\n\r\n<p style=\'margin-bottom:0in;margin-bottom:0;text-align:justify;\r\nline-height:150%;widows: 0;orphans: 0; margin-top:0\'>suggests itself and is being\r\nattempted and applied is something Catonian, that is to say, a greater\r\nstringency of external rules and regulations, enforcement of punishment, even\r\nof heavy punishment as a deterrent of crime.<o:p></o:p></p>\r\n\r\n<p style=\'margin-bottom:0in;margin-bottom:0;text-align:justify;\r\ntext-indent:11.5pt;line-height:150%;widows: 0;orphans: 0; margin-top:0\'>The institution of\r\npunishment is no longer respected or appreciated in modern times to the same extent\r\nas in the past, even a century ago. When character goes awry, punishment is of\r\nno avail. Punishment does not cure or redeem the criminal; it often hardens,\r\nfixes the trait that is sought to be eradicated. Fear of punishment does not\r\nalways prevent one from doing wrong things. Often danger has an irresistible\r\nfascination for a certain type of temperament, especially danger of the wrong\r\nkind -indeed the greater the wrong, the greater the danger and the greater the\r\nfascination. &quot;To live dangerously&quot; is the motto of the heroic soul,\r\nas well as of the lost soul. A strong penal system, a rigorous policing is of\r\nhelp no doubt to main­tain &quot;peace and order&quot; of some kind in a\r\nsociety; but that is an external pressure which cannot last very long or be\r\neffective in the end.<o:p></o:p></p>\r\n\r\n<p style=\'margin-bottom:0in;margin-bottom:0;text-align:justify;\r\ntext-indent:11.5pt;line-height:150%;widows: 0;orphans: 0; margin-top:0\'>So the ideal\r\nproposed is that of moral regeneration. But what is the kind of moral\r\nregeneration and how is it to be effected? All depends upon that. If you issue\r\nsome moral rules and regulations, inscribe them on pillars, print them in\r\npamphlets, preach them from the platform and the pulpit, these things have been\r\ndone in the past and for ages, the result is not assured and the world goes its\r\nway as ever. Something more than mental and moral rules has to be discovered:\r\nsome dynamic and irresistible element in man has to be touched, evoked and\r\nbrought out, something that challenges the whole world and maintains its truth\r\nand the fiat of its truth. That is the inmost soul in man, the real being\r\nbehind all the apparent forms of his personality, the divine element, the very\r\nDivine in him. It is the outer man, the marginal man, man in his inferior\r\nnature that lives and moves in normal circumstances; instead, the central man,\r\nman in his higher and highest nature has to come out and take his place in the\r\nworld.<o:p></o:p></p>\r\n\r\n<p style=\'margin-bottom:0in;margin-bottom:0;text-align:justify;\r\ntext-indent:11.5pt;line-height:150%;widows: 0;orphans: 0; margin-top:0\'>What is needed\r\nthen is an army of souls: individuals, either separately or in groups, who have\r\ncontacted their inmost reality, their divinity, in some way or other-men with a\r\nnew consciousness and aspiration, a new life and <span lang=EN-GB\r\nstyle=\'mso-ansi-language:EN-GB\'>realisation.</span> </p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p align=center style=\'margin-bottom:0in;margin-bottom:0;text-align:center;\r\ntext-indent:11.5pt;line-height:150%;border:medium none;mso-border-bottom-alt:solid black .75pt;\r\npadding:0in;mso-padding-alt:0in 0in 2.0pt 0in;widows: 0;orphans: 0; margin-top:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;\'>Page - 251</span><o:p></o:p></p>\r\n\r\n</div>\r\n\r\n<p style=\'margin-bottom:0in;margin-bottom:0;text-align:justify;\r\nline-height:150%;widows: 0;orphans: 0; margin-top:0\'>They<o:p>&nbsp;</o:p>will live in the midst of the general\r\ndegeneration and disintegration, not aloof and immured in their privacy of\r\npurity, but take part in the normal activities of everyday life, still acting\r\nfrom the height and depth of the pure consciousness prove by their very living\r\nthat one can be in the world and yet not of it, doing what is necessary for the\r\nmaintenance and enhancement of life and yet not stooping to the questionable\r\nways that are supposed to be necessary and inevitable. In other words, they will\r\ndisprove that safety and success and prosperity in life can be had only if one\r\nfollows the lead of<o:p></o:p></p>\r\n\r\n<p style=\'margin-bottom:0in;margin-bottom:0;text-align:justify;\r\nline-height:150%;widows: 0;orphans: 0; margin-top:0\'>Evil, if one sells one\'s soul. On the\r\ncontrary, by living out one\'s divine essence one will have conquered the world\r\n- <i>ihaiva tairjitam. </i>At every moment, in all circumstances one follows\r\nthe voice of the highest in oneself. If it is that and no other inferior echo,\r\nthen one becomes fearless and immortal and all-conquering.<o:p></o:p></p>\r\n\r\n<p style=\'margin-bottom:0in;margin-bottom:0;text-align:justify;\r\ntext-indent:12.25pt;line-height:150%;widows: 0;orphans: 0; margin-top:0\'>Such souls living\r\nand moving among men with little faith and in circumstances adverse and obscure\r\nwill forge precisely the new steel frame, the stainless steel frame upon which\r\nthe new society will be securely based.<o:p>&nbsp;</o:p></p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p align=center style=\'margin-bottom:0in;margin-bottom:0;text-align:center;\r\ntext-indent:12.25pt;line-height:150%;border:medium none;mso-border-bottom-alt:solid black .75pt;\r\npadding:0in;mso-padding-alt:0in 0in 2.0pt 0in;widows: 0;orphans: 0; margin-top:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;\'>Page - 252</span></p>\r\n\r\n</div>\r\n\r\n  <p align=right style=\'margin-bottom:0in;margin-bottom:0;text-align:right;\r\ntext-indent:12.25pt;line-height:150%; margin-top:0\'><a href=\"-01-Index\"><span\r\nstyle=\'text-decoration:none;text-underline:none\'></span><span\r\nstyle=\'text-decoration:none;text-underline:none\'><a href=\"-00_Ccontent\"><img border=0 width=39\r\nheight=49 id=\"_x0000_i1027\" src=\"/Nolini/Volume-2/_Gif_Image/home03a.gif\"></a></span></a></p>\r\n\r\n</div>\r\n\r\n		</td>\r\n	</tr>\r\n</table>\r\n\r\n</body>\r\n\r\n</html>\r\n','-36_A stainless steel frame','','publish','closed','open','','36_a-stainless-steel-frame','','','2021-11-23 17:58:39','2021-11-23 17:58:39','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/36_a-stainless-steel-frame/',0,'post','',0),(1951,1,'2021-11-23 17:58:39','2021-11-23 17:58:39','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE>Upanishadic\r\nSymbolism</TITLE>\r\n	\r\n</HEAD>\r\n<BODY LANG=\"en\">\r\n<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n<p align=\"center\" style=\"margin-left:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<b><font size=\"4\">Upanishadic\r\nSymbolism</font></b></p>\r\n<P ALIGN=CENTER style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.37cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nA certain rationalistic critic divides the Upanishadic\r\nsymbols into three categories – those that are rational and can be\r\neasily understood by the mind; those that are not understood by the\r\nmind and yet do not go against reason, having nothing inherently\r\nirrational in them and may be simply called non-rational; those that\r\nseem to be quite irrational, for they go frankly against all canons\r\nof logic and common sense. As an example of the last, the irrational\r\ntype, the critic cites a story from the <I><FONT FACE=\"Times New Roman Baltic, serif\">Chhn</FONT><FONT FACE=\"Luxi Serif\">Ä</FONT><FONT FACE=\"Times New Roman Baltic, serif\">dogya,\r\n</FONT></I>which may be rendered thus:</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.4cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nThere was an aspirant, a student who was seeking after\r\nknowledge. One day there appeared to him a white dog. Soon, other\r\ndogs followed and addressed their predecessor: &quot;0 Lord, sing to\r\nour Food, for we desire to eat.&quot; The white dog answered, &quot;Come\r\nto me at dawn here in this very place.&quot; The aspirant waited. The\r\ndogs, like singer-priests, circled round in a ring. Then they sat and\r\ncried aloud; they cried out, <I>&quot;Om </I>We eat and <I>Om </I>we\r\ndrink, may the gods bring here our food.&quot;</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nNow, before any explanation is attempted it is important\r\nto bear in mind that the Upanishads speak of things experienced –\r\nnot merely thought, reasoned or argued and that these experiences\r\nbelong to a world and consciousness other than that of the mind and\r\nthe senses. One should naturally expect here a different language and\r\nmode of expression than that which is appropriate to mental and\r\nphysical things. For example, the world of dreams was once supposed\r\nto be a sheer chaos, a mass of meaningless confusion; but now it is\r\nheld to be quite otherwise. Psychological scientists have discovered\r\na method – even a very well-defined and strict method – in the\r\nmadness of that domain. It is an ordered, organised, significant\r\nworld; but its terminology has to be understood, its code deciphered.<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.05cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\nPage-12<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>It is not a jargon, but a foreign language\r\nthat must be learnt and\r\nmastered.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.4cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nIn the same way, the world of spiritual experiences is\r\nalso something methodical, well-organized, significant. It may not be\r\nand is not the rational world <I>of </I>the mind and the sense; but\r\nit need not, <I>for </I>that reason, be devoid of meaning, mere\r\nfancifulness <I>or </I>a child\'s imagination running riot. Here also\r\nthe right key has to be found, the grammar and vocabulary <I>of </I>that\r\nlanguage mastered. And as the best way to have complete mastery of a\r\nlanguage is to live among the people who speak it, so, in the matter\r\nof spiritual language, the best and the only way to learn it is to go\r\nand live in its native country.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nNow, as regards the\r\ninterpretation <I>of </I>the story cited, should not a suspicion\r\narise naturally at the very outset that the dog <I>of </I>the story\r\nis not a dog but represents something else? First, a significant\r\nepithet is given to <I>it – white; </I>secondly, although it asks\r\n<I>for </I>food, it says that <I>Om </I>is its food and <I>Om </I>is\r\nits drink. In the Vedas we have some references to dogs. Yama has\r\ntwin dogs that &quot;guard the path and have powerful vision.&quot;\r\nThey are his messengers, &quot;they move widely and delight in power\r\nand possess the vast strength.&quot; The Vedic Rishis pray to them\r\nf<I>or </I>Power and Bliss and f<I>or </I>the vision <I>of </I>the\r\nSun.<FONT FACE=\"Luxi Serif\">&sup1;</FONT> There is also the Hound <I>of\r\n</I>Heaven, Sarama, who comes down and discovers the luminous cows\r\nstolen and hidden by the Panis in their dark caves; she is the\r\npath-finder for Indra, the deliverer.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nMy suggestion is that the dog is a symbol <I>of </I>the\r\nkeen sight of Intuition, the unfailing perception <I>of </I>direct\r\nknowledge. With this clue the Upanishadic story becomes quite\r\nsensible and clear and not mere abracadabra. To the aspirant for\r\nKnowledge came first a purified power <I>of </I>direct understanding,\r\nan Intuition <I>of </I>fundamental value, and this brought others <I>of\r\n</I>the same species in its train. They were all linked together\r\norganically – that is the significance <I>of </I>the circle, and\r\nformed a rhythmic utterance and expression of the supreme truth <I>(Om).\r\n</I>It is also to be noted that they came and met at dawn to chant,\r\nthe Truth. Dawn is the opening and awakening <I>of </I>the\r\nconsciousness to truths that come from above and beyond.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nIt may be asked why the dog has been chosen as the\r\nsymbol<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=2><FONT FACE=\"Luxi Serif\">&sup1;</FONT>Rig\r\nVeda, X. 14-11, 12.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=CENTER style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nPage-13</P>\r\n<hr>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nof Intuition. In the Vedas, the\r\ncow and the horse also play a large part; even the donkey and the\r\nfrog have their own assigned roles. These objects are taken from the\r\nenvironment of ordinary life, and are those that are most familiar to\r\nthe external consciousness, through which the inner experiences have\r\nto express themselves, if they are to be expressed at all. These\r\nmaterial objects represent various kinds of forces and movements and\r\nsubtle and occult and spiritual dynamisms. Strictly speaking,\r\nhowever, symbols are not <I>chosen </I>in a subtle or spiritual\r\nexperience, that is to say, they are not arbitrarily selected and\r\nconstructed by the conscious intelligence. They form part of a\r\ndramatization (to use a term of the Freudian psychology of dreams), a\r\npsychological alchemy, whose method and process and rationale are\r\nvery obscure, which can be penetrated only by the vision of a third\r\neye.</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>I. THE SEVERAL LIGHTS</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nThe <I>Brihadaranyaka </I>speaks\r\nof several lights that man possesses, one in the absence of another,\r\nfor his illumination and guidance.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.4cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nFirst of all, he has the Sun; it\r\nis the primary light by which he lives and moves. When the Sun sets,\r\nthe Moon rises to replace it. When both the Sun and the Moon set, he\r\nhas recourse to the Fire. And when the Fire, too, is extinguished,\r\nthere comes the Word. In the end, when the Fire is quieted and the\r\nWord silenced, man is lighted by the Light of the Atman. This Atman\r\nis All-Knowledge; it is secreted within the life, within the heart:\r\nit is self-luminous <I>Vij<FONT FACE=\"Luxi Serif\">&ntilde;Ä</FONT>namayah\r\npr<FONT FACE=\"Luxi Serif\">Äņ</FONT>e<FONT FACE=\"Luxi Serif\">ş</FONT>u\r\nhrdyantar jyotih.</I> \r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.4cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nThe progression indicated by the\r\norder of succession points to a gradual withdrawal from the outer to\r\nthe inner light, from the surface to the deep, from the obvious to\r\nthe secret, from the actual and derivative to the real and original.\r\nWe begin by the senses and move towards the Spirit.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.4cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nThe Sun is the first and the\r\nmost immediate source of light that man has and needs. He is the\r\npresiding deity of our waking consciousness and has his seat in the\r\neye – <I>cak<FONT FACE=\"Luxi Serif\">ş</FONT>usah <FONT FACE=\"Luxi Serif\">Ä</FONT>dityah,\r\n<FONT FACE=\"Luxi Serif\">Ä</FONT>dityah caksuh bh<FONT FACE=\"Luxi Serif\">ū</FONT>tv<FONT FACE=\"Luxi Serif\">Ä</FONT>\r\naksin<FONT FACE=\"Luxi Serif\">ī</FONT> pr<FONT FACE=\"Luxi Serif\">Ä</FONT>vi<FONT FACE=\"Luxi Serif\">ś</FONT>at.\r\n</I>The eye is the representative\r\n</P>\r\n<p align=\"center\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">Page-14</p>\r\n<hr>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nof the senses; it is the sense\r\n<I>par excellence. </I>In truth, sense-perception is the initial\r\nlight with which we have to guide us, it is the light with which we\r\nstart on the way. A developed stage comes when the Sun sets for us,\r\nthat is to say, when we retire from the senses and rise into the\r\nmind, whose divinity is the Moon. It is the mental knowledge, the\r\nlight of reason and intelligence, of reflection and imagination that\r\ngovern our consciousness. We have to proceed farther and get beyond\r\nthe mind, exceed the derivative light of the Moon. So when the Moon\r\nsets, the Fire is kindled. It is the light of the ardent and aspiring\r\nheart, the glow of an inner urge, the instincts and inspirations of\r\nour secret life-will. Here we come into touch with a source of\r\nknowledge and realization, a guidance more direct than the mind and\r\nmuch deeper than the sense-perception. Still this light partakes more\r\nof heat than of pure luminosity; it is, one may say, incandescent\r\nfeeling, but not vision. We must probe deeper, mount higher – reach\r\nheights and profundities that are serene and transparent. The Fire is\r\nto be quieted and silenced, says the Upanishad. Then we come nearer,\r\nto the immediate vicinity of the Truth: an inner hearing opens, the\r\ndirect voice of Truth – the Word – reaches us to lead and guide.\r\nEven so, however, we have not come to the end of our journey; the\r\nWord of revelation is not the ultimate Light. The Word too is\r\nclothing, though a luminous clothing – <I>hiranmayam p<FONT FACE=\"Luxi Serif\">Ä</FONT>tram</I>\r\nWhen this last veil dissolves and disappears, when utter silence,\r\nabsolute calm and quietude reign in the entire consciousness, when no\r\nother lights trouble or distract our attention, there appears the\r\nAtman in its own body; we stand face to face with the source of all\r\nlights, the self of the Light, the light of the Self. We are that\r\nLight and we become that Light.</P>\r\n<P ALIGN=CENTER style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>II. THE FOUR OBLATIONS</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"margin-left:1.96cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<I>The Word has four breasts.\r\nThe Gods feed on two, </I>SWAHAKAR <I>and </I>VASHATKAR, <I>men upon\r\nthe third, </I>HANTAKAR, <I>and the Ancestor upon the fourth, </I>SWADHA&sup1;\r\n–</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"margin-left:1.96cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nRitualistically these four terms\r\nare the formulae for oblation \r\n</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<font size=\"2\">&sup1;<I>Brihadaranyaka Upanishad, </I></font>\r\n<font size=\"2\" FACE=\"Times New Roman Cyr, serif\">V.\r\n8.і.</font><BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.05cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\nPage-15</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nto four Deities, Powers or\r\nPresences, whom the sacrificer wishes to please and propitiate in\r\norder to have their help and blessing and in order thereby to\r\ndischarge his dharma or duty of life. <I><FONT FACE=\"Times New Roman Baltic, serif\">Sv</FONT><FONT FACE=\"Luxi Serif\">Ä</FONT><FONT FACE=\"Times New Roman Baltic, serif\">h</FONT><FONT FACE=\"Luxi Serif\">Ä</FONT><FONT FACE=\"Times New Roman Baltic, serif\">\r\n</FONT></I>is the offering especially dedicated to Agni, the foremost\r\nof the Gods, for he is the divine messenger who carries men\'s\r\noffering to the Gods and brings their blessing to men. Vasatk<I><FONT FACE=\"Luxi Serif\">Är</FONT><FONT FACE=\"Times New Roman Baltic, serif\">\r\n</FONT></I>is the offering to the Gods generally. <I>Hantak<FONT FACE=\"Luxi Serif\">Är</FONT><FONT FACE=\"Times New Roman Baltic, serif\">\r\n</FONT></I>is the offering to mankind, to our kin, an especial form\r\nof it being the worship of the guests, <I><FONT FACE=\"Times New Roman Baltic, serif\">sarvadevamay\'tithi.\r\nSvadh</FONT><FONT FACE=\"Luxi Serif\">Ä</FONT><FONT FACE=\"Times New Roman Baltic, serif\">\r\n</FONT></I>is the offering to the departed Fathers (Pitris).</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.42cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nThe duty of life consists, it is\r\nsaid, in the repaying of three debts which every man contracts as\r\nsoon as he takes birth upon earth – the debt to the Gods, to Men\r\nand to the Ancestors. This threefold debt or duty has, in other\r\nterms, reference to the three fields or domains wherein an embodied\r\nbeing lives and moves and to which he must adjust and react rightly\r\n-if he is to secure for his life an integral fulfilment. These are\r\nthe family, society and the world and beyond-world. The Gods are the\r\nPowers that rule the world and beyond, they are the forms and forces\r\nof the One Spirit underlying the universe, the varied expressions of\r\ndivine Truth and Reality: To worship the Gods, to do one\'s duty by\r\nthem, means to come into contact and to be united-in being,\r\nconsciousness and activity-with the universal and spiritual\r\nexistence, which is the supreme end and purpose of human life. The\r\nsecond – a more circumscribed field – is the society to which one\r\nbelongs, the particular group of humanity in which he functions as a\r\nlimb. The service to society or good citizenship entails the worship\r\nof humanity, of Man as a god. Lastly, man belongs to the family,\r\nwhich is the unit of society; and the backbone of the family is the\r\ncontinuous line of ancestors, who are its presiding deity and\r\nrepresent the norm of a living dharma, the ethic of an ideal life.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.47cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nFrom the psychological\r\nstandpoint, the four oblations are movements or reactions of\r\nconsciousness in its urge towards the utterance and expression of\r\nDivine Truth. Like some other elements in the cosmic play, these also\r\nform a quartet – <I>caturvy<FONT FACE=\"Luxi Serif\">ūha – and\r\n</FONT></I>work together for a common purpose in view of a perfect\r\nand all-round result.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.36cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<I><FONT FACE=\"Times New Roman Baltic, serif\">Sv</FONT><FONT FACE=\"Luxi Serif\">ÄhÄ</FONT><FONT FACE=\"Times New Roman Baltic, serif\">\r\n</FONT></I>is the offering and invocation. One must dedicate\r\neverything to the Divine, cast all one has or does into the Fire of<BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.36cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.05cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\nPage-16<BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nAspiration that blazes up\r\ntowards the Most High, and through the tongue of that one-pointed\r\nflame call on the Divinity.</P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:0.39cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nIn doing so, in invoking the\r\nTruth and consecrating oneself to it, one begins to ascend to it step\r\nby step; and each step means a tearing of another veil and a further\r\nopening of the I passage. This graded mounting is <I>vasatk<FONT FACE=\"Luxi Serif\">Ä</FONT>ra</I>.\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<I><FONT FACE=\"Times New Roman Baltic, serif\">Hantak</FONT><FONT FACE=\"Luxi Serif\">Är\r\n</FONT></I>is the appearance, the manifestation of the Divinity –\r\nthat which makes the worshipper cry in delight, &quot;Hail!&quot; It\r\nis the coming of the Dawn – ahan<I><FONT FACE=\"Luxi Serif\">Ä</FONT></I>\r\n– when the night has been traversed and the lid rent open, the\r\nappearance of the Divine to a human vision for the human\r\nconsciousness to seize, almost in a human form.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nFinally, once the Truth is\r\nreached, it is to be held fast, firmly established, embodied and\r\nfixed in its inherent nature here in life and the waking\r\nconsciousness. This is <I>Svadh<FONT FACE=\"Luxi Serif\">Ä</FONT><FONT FACE=\"Times New Roman Baltic, serif\">.</FONT></I></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.36cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nThe Gods feed upon <I>Sv<FONT FACE=\"Luxi Serif\">Ä</FONT>dh<FONT FACE=\"Luxi Serif\">Ä\r\n</FONT></I>and <I>Vasat, </I>as these represent the ascending\r\nmovement of human consciousness: it is man\'s self-giving and\r\naspiration and the upward urge of his heart and soul that reach to\r\nthe Gods, and it is that which the immortals take into themselves and\r\nare, as it were, nourished by, since it is something that appertains\r\nto their own nature.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.4cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nAnd in response they descend and\r\napproach and enter into the aspiring human soul – this descent and\r\nrevelation and near and concrete presence of Divinity, this <I>Hanta\r\n</I>is man\'s food, for by it his consciousness is nourished.</P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nThis interchange, or mutual\r\ngiving, the High Covenant between the Gods and Men, to which the Gita\r\ntoo refers</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"margin-left:1.98cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nWith this sacrifice nourish the\r\nGods, that the Gods may nourish you; thus mutually nourishing ye\r\nshall obtain the highest felicity&sup1;</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nis the very secret of the cosmic\r\nplay, the basis of the spiritual evolution in the universal\r\nexistence.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.38cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nThe Gods are the formations or\r\nparticularisations of the Truth-consciousness, the multiple\r\nindividualisations of the One spirit. The Pitris are the Divine\r\nFathers, that is to say, souls that once laboured and realised here\r\nbelow, and now have passed beyond. They dwell in another world, not\r\ntoo far removed from the earth, and from there, with the force of\r\ntheir</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.38cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.38cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2><I>&sup1;The Gita,\r\n</I>III-II.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.05cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\nPage-17</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>Realisation, lend a more concrete help and guidance to\r\nthe destiny that is being worked out upon earth. They are forces and\r\nformations of consciousness in an intermediate region between Here\r\nand There <I>(antariksa), </I>and serve to bring men and gods nearer\r\nto each other, inasmuch as they belong to both the categories, being\r\na divinised humanity or a humanised divinity. Each fixation of the\r\nTruth-consciousness in an earthly mould is a thing of joy to the\r\nPitris; it is the <I>Svadh<FONT FACE=\"Luxi Serif\">Ä</FONT></I>\r\nor food by which they live and grow, for it is the consolidation and\r\nalso the resultant of their own realisation. The achievements of the\r\nsons are more easily and securely reared and grounded upon those of\r\nthe forefathers, whose formative powers we have to invoke, so that we\r\nmay pass on to the realisation, the firm embodiment of higher and\r\ngreater destinies.</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>III. THE PATH OF THE FATHERS AND\r\nTHE PATH OF THE GODS</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>One is an ideal in and of the world, the other is an\r\nideal transcending the world. The Path of the Fathers (Pitry<I><FONT FACE=\"Luxi Serif\">Ä</FONT></I>na)<I><FONT FACE=\"Times New Roman Baltic, serif\">\r\n</FONT></I>enjoins the right accomplishing of the <I>dharma </I>of\r\nLife – it is the path of works, of Karma; it is the line of\r\nprogressive evolution that, man follows through the experience of\r\nlife after life on earth. The Path of the Gods (Devay<I><FONT FACE=\"Luxi Serif\">Ä</FONT></I>na)\r\nruns above life\'s evolutionary course; it lifts man out of the\r\nterrestrial cycle and places him in a superior consciousness it is\r\nthe path of knowledge, of Vidya.&sup1; The Path of the Fathers is the\r\nsoul\'s southern or inferior orbit (<I>daksinayana, apar<FONT FACE=\"Luxi Serif\">Ä</FONT>rdha</I>);\r\nthe Path of the Gods is the northern or superior orbit (<I>uttar<FONT FACE=\"Luxi Serif\">Ä</FONT>yana,\r\npar<FONT FACE=\"Luxi Serif\">Ä</FONT>rdha)\r\n<FONT FACE=\"Times New Roman Baltic, serif\">. </FONT></I>The former is\r\nalso called the Lunar Path and the latter the Solar Path.&sup2; For\r\nthe moon represents the mind,&sup3; and is therefore, an emblem that\r\nbefits man so long as he is a mental being and pursues a dharma that\r\nis limited by the mind; the sun, on the other hand, is the knowledge\r\nand consciousness that is beyond the mind – it is the eye of the\r\nGods.4</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.4cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Man has two aspects or natures; he dwells in two worlds.\r\nThe first is the manifest world-the world of the body, the life</FONT></P>\r\n		<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.4cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=2><I>&sup1; Karma<FONT FACE=\"Luxi Serif\">ņÄ</FONT>\r\npit<FONT FACE=\"Luxi Serif\">ŗ</FONT>loka vidyay<FONT FACE=\"Luxi Serif\">Ä</FONT>\r\ndevolokah (jayy<FONT FACE=\"Luxi Serif\">Ä</FONT>h) –\r\nBrihadaranyaka, 1.5.16.</I></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=2><I>&sup2; Devalok<FONT FACE=\"Luxi Serif\">Ä</FONT>d<FONT FACE=\"Luxi Serif\">Ä</FONT>dityam...\r\npitrlok<FONT FACE=\"Luxi Serif\">Ä</FONT>ccandram 0 Ibid., VI.\r\n2.15.16.</I></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=2><I><FONT FACE=\"Luxi Serif\">&sup3;</FONT>C<FONT FACE=\"Luxi Serif\">Ä</FONT>ndram\r\nmano bh<FONT FACE=\"Luxi Serif\">ū</FONT>tv<FONT FACE=\"Luxi Serif\">Ä</FONT>\r\n– Aitareya, 1.2.4; Manasascandram<FONT FACE=\"Luxi Serif\">Ä</FONT>h\r\n– Ibid., 1.1.4.</I></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<I><font size=\"2\">4Div<FONT FACE=\"Luxi Serif\">ī</FONT>va\r\ncaksur<FONT FACE=\"Luxi Serif\">Ä</FONT>tatam – Rig Veda</font></I><BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.05cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; page-break-after:avoid; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<I>Page-18</I><BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nand the mind. The body has\r\nflowered into the mind through the life. The body gives the basis or\r\nthe material, the life gives power and energy and the mind the\r\ndirecting knowledge. This triune world forms the humanity of man. But\r\nthere is another aspect hidden behind this apparent nature, there is\r\nanother world where man dwells in his submerged, larger and higher\r\nconsciousness. To that his soul – the Purusha in his heart only has\r\naccess. It is the world where man\'s nature is transmuted into another\r\ntriune reality – Sat, Chit and Ananda.</P>\r\n		<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n&nbsp;</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.36cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nThe one, however, is not\r\ncompletely divorced from the other. The apparent, the inferior nature\r\nis only a preparation for the real, the superior nature. The Path of\r\nthe Fathers concerns itself with man as a mental being and seeks so\r\nto ordain and accomplish its duties and ideals as to lead him on to\r\nthe Path of the Gods; the mind, the life, and the body consciousness\r\nshould be so disciplined, educated, purified, they should develop\r\nalong such a line and gradually rise to such a stage as to make them\r\nfit to receive the light which belongs to the higher level, so\r\nallowing the human soul imbedded in them to extricate itself and pass\r\non to the Immortal Life.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.39cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nAnd they who are thus lifted up\r\ninto the Higher Orbit are freed from the bondage to the cycle of\r\nrebirth. They enjoy the supreme Liberation that is of the Spirit; and\r\neven when they descend into the Inferior Path, it is to work out as\r\nfree agents, as vehicles of the Divine, a special purpose, to bring\r\ndown something of the substance and nature of the Solar reality into\r\nthe lower world, enlighten and elevate the lower, as far as it is\r\nallowed, into the higher.</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.39cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nIV. THE\r\nTRIPLE AGNI</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nAgni is the divine spark in man,\r\nthe flaming consciousness in the mortal which purifies and uplifts\r\n<I>(p<FONT FACE=\"Luxi Serif\">Ä</FONT>vaka) </I>mortality into\r\nimmortality. It is the god &quot;seated in the secret heart, who is\r\nthe possession of infinity and the foundation of existence,&quot; as\r\nYama says to Nachiketas.&sup1;</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nIndeed, it was to this godhead\r\nthat Nachiketas turned and he wanted to know of it and find it, when\r\nfaith seized on his</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=2>&sup1; <I>Katha,\r\nI</I>.1.14.</FONT><BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.05cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\nPage-19</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\npure heart and he aspired for\r\nthe higher spiritual life. The very opening hymn of the Rig Veda,\r\ntoo, is addressed to Agni, who is invoked as the vicar seated in the\r\nfront of the sacrifice, the giver of the supreme gifts.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nKing Yama initiated Nachiketas\r\ninto the mystery of Fire Worship and spoke of three fires that have\r\nto be kindled if one aspires to enter the heaven of immortality.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nThe three fires are named\r\nelsewhere Garhapatya, Dakshina, and Ahavaniya.&sup1; They are the\r\nthree tongues of the one central Agni, that dwells secreted in the\r\nhearth of the soul. They manifest as aspirations that flame up from\r\nthe three fundamental levels of our being, the body, the life and the\r\nmind. For although the spiritual consciousness is the natural element\r\nof the soul and is gained in and through the soul, yet, in order that\r\nman may take possession of it and dwell in it consciously, in order\r\nthat the soul\'s empire may be established, the external being too\r\nmust respond to the soul\'s impact and yearn for its truth in the\r\nSpirit. The mind, the life and the body which are usually\r\nobstructions in the path, must discover the secret flame that is in\r\nthem too – each has his own portion of the Soul\'s Fire – and\r\nmount on its ardent tongue towards the heights of the Spirit.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.47cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nGarhapatya is the Fire in the\r\nbody-consciousness, the fire of Earth, as it is sometimes called;\r\nDakshina is the Fire of the moon or mind, and Ahavaniya that of\r\nlife.&sup2; The earthly fire is also the fire of the sun; the sun is\r\nthe source of all earth\'s heat and symbolises at the same time the\r\nspiritual light manifested in the physical consciousness. The lunar\r\nfire is also the fire of the stars, the stars, mythologically, being\r\nthe consorts or powers of the moon and they symbolise, in Yogic\r\nexperience, the intuitive thoughts. The fire of the life-force has\r\nits symbol in lightning, electric energy being its vehicle.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.45cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nAgni in the physical\r\nconsciousness is called <I>grhapati, </I>for the body is the house in\r\nwhich the soul is lodged and he is its keeper, guardian and lord. The\r\nfire in the mental consciousness is called <I>daksin<FONT FACE=\"Luxi Serif\">Ä</FONT><FONT FACE=\"Times New Roman Baltic, serif\">;\r\n</FONT></I>for it is that which gives discernment, the power to\r\ndiscriminate between the truth and the falsehood, it is that which by\r\nthe pressure of its heat and light</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.45cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=2>&sup1; C<I>hhandyogya,\r\nIV, </I>11. 12, 13; <I>V, </I>18.2.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<font size=\"2\">&sup2; C<I>hhandyogya, IV, </I>11.\r\n12. 13; <I>V, </I>18,2.</font><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.05cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\nPage-20</P>\r\n<P LANG=\"en-US\" ALIGN=justify STYLE=\"line-height:150%; margin-top:0; margin-bottom:0\">\r\ncleaves the wrong away from the\r\nright. And the fire in the life-force is called <I><FONT FACE=\"Luxi Serif\">Ä</FONT>havan<FONT FACE=\"Luxi Serif\">ī</FONT>ya;</I>\r\nfor <I>pr<FONT FACE=\"Luxi Serif\">Ä</FONT>na</I> is not only the\r\nplane of hunger and desire, but also of power and dynamism, it is\r\nthat which calls forth forces, brings them into\' play and it is that\r\nwhich is to be invoked for the progression of the Sacrifice, for an\r\nonward march on the spiritual path.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.36cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nOf the three fires one is the\r\nupholder – he who gives the firm foundation, the stable house where\r\nthe Sacrifice is performed and Truth realised; the second is the\r\nKnower, often called in the Veda <I>j<FONT FACE=\"Luxi Serif\">Ä</FONT>taved<FONT FACE=\"Luxi Serif\">Ä</FONT></I>,\r\nwho guides and directs; and the third the Doer, the effective Power,\r\nthe driving Energy – <I>vai<FONT FACE=\"Luxi Serif\">ś</FONT>v<FONT FACE=\"Luxi Serif\">Ä</FONT>nara</I>.</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.36cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.36cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nV. THE\r\nFIVE GREAT ELEMENTS</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nThe five elements of the\r\nancients – earth, water, fire, air and ether or space – are\r\nsymbols taken from the physical world to represent other worlds that\r\nare in it and behind it. Each one is a principle that constitutes the\r\nfundamental nature of a particular plane of existence.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.36cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nEarth represents the material\r\nworld itself, Matter or existence in its most concrete, its grossest\r\nform. It is the basis of existence, the world that supports other\r\nworlds <I>(dhar<FONT FACE=\"Luxi Serif\">Ä</FONT>, dharitr<FONT FACE=\"Luxi Serif\">ī</FONT>)</I>,<I><FONT FACE=\"Times New Roman Baltic, serif\">\r\n</FONT></I>the first or the lowest of the several ranges of creation.\r\nIn man it is his body. The principle here is that of stability,\r\nsubstantiality, firmness, consistency.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.36cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nWater represents the next rung –\r\nthe vital world, the world life-force <I>(pr<FONT FACE=\"Luxi Serif\">Ä</FONT>na).\r\n</I>Physiologically also we know that water is the element forming\r\nthree-fourths of the constituents of a living body and that dead and\r\ndry are synonymous terms; it is the medium in which the living cells\r\ndwell and through which they draw their sustenance. Water is the\r\nveritable sap of life – it is the emblem of life itself. The\r\nprinciple it represents is that of movement, continuity, perpetuity.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.35cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nFire represents the Heart. It is\r\nthat which gives the inner motive to the forces of life, it is the\r\nsecret inspiration and aspiration that drive the movements of life.\r\nIt is the heat of consciousness, the ardour of our central being that\r\nlives in the Truth and accepts nothing, nothing but the Truth. It is\r\nthe<BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.35cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.05cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\nPage-21</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\npure and primal energy of our\r\ndivine essence, driving ever upward and onward life\'s course of\r\nevolution.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.38cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nAir is Mind, the world of\r\nthought, of conscious formation; it is where life-movements are taken\r\nup and given a shape or articulate formula for an organised\r\nexpression. The forms here have not, however, the concrete rigidity\r\nof Matter, but are pliant and variable and fluid – in fact, they\r\nare more in the nature of possibilities, rather than actualities. The\r\nVedic Maruts are thought-gods, and lndra (the Luminous Mind), their\r\nking, is called the Fashioner of perfect forms.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nEther or Space is the infinitude\r\nof the Spirit, the limitless Presence that dwells in and yet\r\ntranscends the body, the life the heart and the mind.</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nVI. THE\r\nSCIENCE OF THE FIVE FIRES</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nThe Science of the Five Agnis\r\n(Fires), as propounded by Pravahan, explains and illustrates the\r\nprocess of the birth of the body, the passage of the soul into earth\r\nexistence. It describes the advent of the child, the building of the\r\nphysical form of the human being. The process is conceived of as a\r\nsacrifice, the usual symbol with the Vedic Rishis for the expression\r\nof their vision and perception of universal processes of Nature,\r\nphysical and psychological. Here, the child IS said to be the final\r\nfruit of the sacrifice, the different stages in the process being:\r\n(i) Soma, (ii) Rain, (iii) Food, (iv) Semen, (v) Child. Soma means\r\nRasa – physically the principle of water, psychologically the\r\n\'principle of delight – and symbolises and constitutes the very\r\nsoul and substance of life. Now it is said that these five principles\r\n– the fundamental and constituent elements – are born out of the\r\nsacrifice, through the oblation or offering to the five Agnis. The\r\nfirst Agni is Heaven or the Sky-God, and by offering to it one\'s\r\nfaith and one\'s ardent desire, one calls into manifestation Soma or\r\nRasa or Water, the basic principle of life. This water is next\r\noffered to the second Agni, the Rain-God, who sends down Rain. Rain,\r\nagain, is offered to the third Agni, the Earth, who brings forth\r\nFood. Food is, in its turn, offered to the fourth Agni, the Father or\r\nMale, who elaborates in himself the generating fluid.<BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.05cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\nPage-22<BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nFinally, this fluid is offered\r\nto the fifth Agni, the Mother or the Female, who delivers the Child.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.35cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nThe biological process,\r\ndescribed in what may seem to be crude and mediaeval terms, really\r\nreflects or echoes a more subtle and psychological process. The\r\nimages used form perhaps part of the current popular notion about the\r\nmatter, but the esoteric sense goes beyond the outer symbols. The sky\r\nseems to be the far and tenuous region where the soul rests and\r\nawaits its next birth – it is the region of Soma, the <I>own Home\r\n</I>of Bliss and Immortality. Now when the time or call comes, the\r\nsoul stirs and journeys down – that is the Rain. Next, it enters\r\nthe earth atmosphere and clothes itself with the earth consciousness.\r\nThen it waits and calls for the formation of the material body, first\r\nby the contribution of the father and then by that of the mother;\r\nwhen these two unite and the material body is formed, the soul\r\nincarnates.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.36cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nApart from the question whether\r\nthe biological phenomenon described is really a symbol and a cloak\r\nfor another order of reality, and even taking it at its face value,\r\nwhat is to be noted here is the idea of a cosmic cycle, and a cosmic\r\ncycle that proceeds through the principle of sacrifice. If it is asked\r\nwhat there is wonderful or particularly spiritual in this rather <I>na&iuml;f\r\n</I>description of a very commonplace happening that gives it an\r\nhonoured place in the Upanishads, the answer is that it <I>is\r\n</I>wonderful to see how the Upanishadic Rishi takes from an event\r\nits local, temporal and personal colour and incorporates it in a\r\nglobal movement, a cosmic cycle, as a limb of the Universal Brahman.\r\nThe Upanishads contain passages which a puritanical mentality may\r\nperhaps describe as \'pornographic\'; these have in fact been put by\r\nsome on the <I>Index expurgatorius. </I>But the ancients saw these\r\nmatters with other eyes and through another consciousness.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.4cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nWe have, in modern times, a\r\nmovement towards a more conscious and courageous, knowledge of things\r\nthat were taboo to puritan ages. Not to shut one\'s eyes to the lower,\r\ndarker and hidden strands of our nature, but to bring them out into\r\nthe light of day and to face them is the best way of dealing with\r\nsuch elements, which otherwise, if they are repressed, exert an\r\nunhealthy influence on the mind and nature. The Upanishadic view runs\r\non the same lines, but, with the<BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.4cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.05cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\nPage-23</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nunveiling and the natural –\r\nand not merely naturalistic – delineation of these under-worlds\r\n(concerning sex and food), it endows them with a perspective <I>sub\r\nspecie aeternitatis. </I>The sexual function, for example, is easily\r\nequated to the double movement of ascent and descent that is secreted\r\nin nature, or to the combined action of Purusha and Prakriti in the\r\ncosmic Play, or again to the hidden fount of Delight that holds and\r\nmoves the universe. In this view there is nothing merely secular and\r\nprofane, but all is woven into the cosmic spiritual whole; and man is\r\ntaught to consider and to mould all his movements-of soul and mind\r\nand body-in the light and rhythm of that integral Reality.&sup1;</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.45cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nThe central secret of the\r\ntransfigured consciousness lies, as we have already indicated, in the\r\nmystic rite or law of Sacrifice. It is the one basic, fundamental,\r\nuniversal Law that upholds and explains the cosmic movement,\r\nconformity to which brings to the thrice-bound human being release\r\nand freedom. Sacrifice consists essentially of two elements or\r\nprocesses: (i) The offering or self giving of the lower reality to\r\nthe higher, and, as a consequence, an answering movement of (ii) the\r\ndescent of the higher into the lower. The lower offered to the higher\r\nmeans the lower sublimated and integrated into the higher; and the\r\ndescent of the higher into the lower means the incarnation of the\r\nformer and the fulfilment of the latter. The Gita elaborates the same\r\nidea when it says that by Sacrifice men increase the gods and the\r\ngods increase men and by so increasing each other they attain the\r\nsupreme Good. Nothing is, nothing is done, for its own sake, for an\r\negocentric satisfaction; all, even movements relating to food and to\r\nsex should be dedicated to the Cosmic Being – Visva Purusha – and\r\nthat alone received which comes from Him.</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.45cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.46cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&sup1; The secularisation of\r\nman\'s vital functions in modem ages has not been a success. It has\r\nmade him more egocentric and blatantly hedonistic. From an occult\r\npoint of view he has in this way subjected himself to the influences\r\nof dark and undesirable world-forces, has made an opening, to use an\r\nIndian symbolism, for Kali (the Spirit of the Iron Age) to enter into\r\nhim. The sex-force is an extremely potent agent, but it is extremely\r\nfluid and elusive and uncontrollable. It was for this reason that the\r\nancients always sought to give it a proper mould, a right continent,\r\na fixed and definite channel; the moderns, on the other hand, allow\r\nit to run free and play with it recklessly. The result has been, in\r\nthe life of those born under such circumstances, a growing lack of\r\npoise and balance and a corresponding incidence of neurasthenia,\r\nhysteria and all abnormal pathological conditions.<BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.46cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.05cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\nPage-24</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nVII. THE\r\nCOSMIC AND THE TRANSCENDENTAL</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nThe Supreme Reality which is\r\nalways called Brahman in the Upanishads, has to be known and\r\nexperienced in two ways; for it has two fundamental aspects or modes\r\nof being. The Brahman is universal and it is transcendental. The\r\nTruth, <I>satyam, </I>the Upanishad says in its symbolic etymology,\r\nis \'This\' (or, He) and \'That\' <I>(syat </I>+ <I>tyat </I>i.e. <I>sat\r\n</I>+ <I>tat). </I>\'This\' means the Universal Brahman: it is what is\r\nreferred to when the Upanishad says:</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.47cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nI<FONT FACE=\"Luxi Serif\">śÄ</FONT>v<FONT FACE=\"Luxi Serif\">Ä</FONT>syamidam\r\nsarvam : All this is for habitation by the Lord;</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.47cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nor, <I>Sarvam khalvidam brahma:\r\n</I>All this is indeed the Brahman;</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.47cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nor, <I>Sa evedam sarvam: </I>He\r\nis indeed all this;</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.47cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nor, <I>Ahamevedam sarvam: </I>I\r\nam indeed all this;</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.47cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nor, <I>Atmaivedam sarvam: </I>The\r\nSelf indeed is all this; or again, <I>Sarvamasmi: </I>I am all.</P>\r\n<P ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nThe <I>Chhandyogya&sup1; </I>gives\r\na whole typal scheme of this universal reality and explains how to\r\nrealise it and what are the results of the experience. The Universal\r\nBrahman means the cosmic movement, the cyclic march of things and\r\nevents taken in its global aspect. The typical movement that\r\nsymbolises and epitomises the phenomenon, embodies the truth, is that\r\nof the sun. The movement consists of five stages which are called the\r\nfivefold <I>s<FONT FACE=\"Luxi Serif\">Ä</FONT>ma. S<FONT FACE=\"Luxi Serif\">Ä</FONT>ma\r\n</I>means the equal Brahman that is ever present in all, the\r\nUpanishad itself says deriving the word from <I>sama. </I>It is <I>S<FONT FACE=\"Luxi Serif\">Ä</FONT>ma\r\n</I>also because it is a rhythmic movement, a cadence – a music of\r\nthe spheres. And a rhythmic movement, in virtue of its being a wave,\r\nconsists of these five stages: (i) the start, (ii) the rise, (iii)\r\nthe peak, (iv) the decline and (v) the fall. Now the sun follows this\r\ncurve and marks out the familiar divisions of the day: dawn,\r\nforenoon, noon, afternoon and sunset. Sometimes two other stages are\r\nadded, one at each end, one of preparation and another of final lapse\r\n– the twilights with regard to the sun – and then we have seven\r\ninstead of five <I>s<FONT FACE=\"Luxi Serif\">Ä</FONT>mas</I>.<I><FONT FACE=\"Times New Roman Baltic, serif\">.\r\n</FONT></I>Like the Sun, the Fire – that is to say, the sacrificial\r\nFire – can also be seen in its fivefold cyclic movement: (i) the\r\nlighting, (ii) the smoke, (iii) the flame, (iv) smouldering \r\n</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<font size=\"2\">* </font> <I><font size=\"2\">Chhandyogya, II, III.</font></I><BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.05cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; page-break-after:avoid; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<I>Page-25</I><BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nand finally (v) extinction –\r\nthe fuel as it is rubbed to produce the fire and the ashes may be\r\nadded as the two supernumerary stages. Or again, we may take the\r\ncycle of five seasons or of the five worlds or of the deities that\r\ncontrol these worlds. The living wealth of this earth is also\r\nsymbolised in a quintet – goat and sheep and cattle and horse and\r\nfinally man. Coming to the microcosm, we have in man the cycle of his\r\nfive senses, basis of all knowledge and activity. For the macrocosm,\r\nto I bring out its vast extra-human complexity, the Upanishad refers\r\nto a quintet, each term of which is again a trinity: (i) the\r\nthreefold Veda, the Divine Word that is the origin of creation, (ii)\r\nthe three worlds or fields – earth, air-belt or atmosphere and\r\nspace, (iii) the three principles or deities ruling respectively\r\nthese worlds – Fire, Air and Sun, (iv) their expressions,\r\nemanations or embodiments – stars and birds and light-rays, and\r\nfinally, (v) the original inhabitants of these worlds – to earth\r\nbelong the reptiles, to the mid-region the Gandharvas and to heaven\r\nthe ancient Fathers.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.4cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nNow, this is the All, the\r\nUniversal. One has to realise it and possess in one\'s consciousness.\r\nAnd that can be done only in one way: one has to identify oneself\r\nwith it, be one with it, become it. Thus by losing one\'s\r\nindividuality one lives the life universal; the small lean separate\r\nlife is enlarged and moulded in the rhythm of the Rich and the Vast.\r\nIt is thus that man shares in the consciousness and energy that\r\ninspire and move and sustain the cosmos. The Upanishad most\r\nemphatically enjoins that one must not decry this cosmic godhead or\r\ndeny any of its elements, not even such as are a taboo to the puritan\r\nmind. It is in and through an unimpaired global consciousness that\r\none attains the All-Life and lives uninterruptedly and perennially:\r\n<I>Sarvamanveti jyok j<FONT FACE=\"Luxi Serif\">ī</FONT>vati.</I></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.44cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nStill the Upanishad says this is\r\nnot the final end. There is yet a higher status of reality and\r\nconsciousness to which one has to rise. For beyond the Cosmos lies\r\nthe Transcendent. The Upanishad expresses this truth and experience\r\nin various symbols. The cosmic reality, we have seen, is often\r\nconceived as a septenary, a unity of seven elements, principles and\r\nworlds. Further to give it its full complex value, it is considered\r\nnot as a simple septet, but a threefold heptad – the whole gamut, as it were, \r\nconsisting of 21 notes or syllables. <BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\nPage – 26<BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nThe\r\nUpanishad says, this number does\r\nnot exhaust the entire range; I for there is yet a 22nd place. This\r\nis the world beyond the Sun, griefless and deathless, the supreme\r\nSelfhood. The Veda I also sometimes speaks of the integral reality as\r\nbeing represented by the number 100 which is 99 + I; in other words,\r\n99 represents the cosmic or universal, the unity being the reality\r\nbeyond, the Transcendent.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.36cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nElsewhere the Upanishad\r\ndescribes more graphically this truth and the experience of it. It is\r\nsaid there that the sun has five-we note the familiar five-movements\r\nof rising and setting: (i) from East to West, (ii) from South to\r\nNorth, (iii) from West to East, (iv) from North to South and (v) from\r\nabove-from the Zenith-downward. These are the five normal and\r\napparent movements. But there is a sixth one; rather it is not a\r\nmovement, but a status, where the sun neither rises nor sets, but is\r\nalways visible fixed in the same position.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.39cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nSome Western and Westernised\r\nscholars have tried to show that the phenomenon described here is an\r\nexclusively natural phenomenon, actually visible in the polar region\r\nwhere the sun never sets for six months and moves in a circle whose\r\nplane is parallel to the plane of the horizon on the summer solstice\r\nand is gradually inclined as the sun regresses towards the equinox\r\n(on which day just half the solar disc is visible above the horizon).\r\nThe sun may be said there to move in the direction\r\nEast-South-West-North and again East. Indeed the Upanishad mentions\r\nthe positions of the sun in that order and gives a character to each\r\nsuccessive station. The Ray from the East is red, symbolising the\r\n<I>Rik, </I>the Southern Ray is white, symbolising the <I>Yajur, </I>the\r\nWestern Ray is black symbolising the <I>Atharva. </I>The natural\r\nphenomenon, however, might have been or might not have been before\r\nthe mind\'s eye of the Rishi, but the symbolism, the esotericism of it\r\nis clear enough in the way the Rishi speaks of it. Also, apart from\r\nthe first four movements (which it is already sufficiently difficult\r\nto identify completely with what is visible), .the fifth movement, as\r\na separate descending movement from above appears to be a foreign\r\nelement in the context. And although, with regard to the sixth\r\nmovement or status, the sun is visible as such exactly from the point\r\nof the North Pole for a while, the ring of the Rishi\'s utterance is\r\nunmistakably spiritual, it cannot but<BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.39cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\nPage – 27<BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nrefer to a fact of inner\r\nconsciousness-that is at least what the physical fact conveys to the\r\nRishi and what he seeks to convey and express primarily.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.4cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nNow this is what is sought to be\r\nconveyed and expressed. The five movements of the sun here also are\r\nnothing but the five <I>s<FONT FACE=\"Luxi Serif\">Ä</FONT>mas </I>and\r\nthey refer to the cycle of the Cosmic or Universal Brahman. The sixth\r\nstatus where all movements cease, where there is no rising and\r\nsetting, no ebb and flow, no waxing and waning, where there is the\r\nimmutable, the ever-same unity, is very evidently the Transcendental\r\nBrahman. It is That to which the Vedic Rishi refers when he prays for\r\na constant and fixed vision of the eternal Sun –<I> jyok ca s<FONT FACE=\"Luxi Serif\">ū</FONT>ryam\r\ndri<FONT FACE=\"Luxi Serif\">ś</FONT>e.</I></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.43cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nIt would be interesting to know\r\nwhat the five ranges or levels or movements of consciousness exactly\r\nare that make up the Universal Brahman described in this passage. It\r\nis the mystic knowledge, the Upanishad says, of the secret delight in\r\n<I>things – madhuvidy<FONT FACE=\"Luxi Serif\">Ä</FONT>. </I>The\r\nfive ranges are the five fundamental principles of delight –\r\nimmortalities, the Veda would say – that form the inner core of the\r\npyramid of creation. They form a rising tier and are ruled\r\nrespectively by the gods Agni, Indra, Varuna, Soma and Brahma-with\r\ntheir emanations and instrumental personalities-the Vasus, the\r\nRudras, the Adityas, the Maruts and the Sadhyas. We suggest that\r\nthese refer to the five well-known levels of being, the modes or nodi\r\nof consciousness or something very much like them. The Upanishad\r\nspeaks elswhere of the five sheaths. The six Chakras of Tantric\r\nsystem lie in the same line. The first and the basic mode is the\r\nphysical and the ascent from the physical: Agni and the Vasus are\r\nalways intimately connected with the earth and -the earth-principles\r\n(it can be compared with the Muladhara of the Tantras). Next, second\r\nin the line of ascent is the Vital, the centre of power and dynamism\r\nof which the Rudras are the deities and Indra the presiding God <I>(cf.\r\n</I>Swadhishthana of the Tantras-the navel centre). lndra, in the\r\nVedas, has two aspects, one of knowledge and vision and the other of\r\ndynamic force and drive. In the first aspect he is more often\r\nconsidered as the Lord of the Mind, of the Luminous Mind. In the\r\npresent passage, Indra is taken in his second aspect and instead of\r\nthe Maruts with whom he is usually invoked has the Rudras as his\r\nagents and associates.<BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.43cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\nPage – 28</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nThe third in the line of\r\nascension is the region of Varuna and the Adityas, that is to say, of\r\nthe large Mind and its lights -perhaps it can be connected with\r\nTantric Ajnachakra. The fourth is the domain of Soma and the\r\nMaruts-this seems to be the inner heart, the fount of delight and\r\nkeen and sweeping aspirations-the Anahata of the Tantras. The fifth\r\nis the region of the crown of the head, the domain of Brahma and the\r\nSadhyas: it is the Overmind status from where comes the descending\r\ninflatus, the creative Maya of Brahma. And when you go beyond, you\r\npass into the ultimate status of the Sun, the reality absolute, the\r\nTranscendent which is indescribable, unseizable, indeterminate,\r\nindeterminable, incommensurable; and once there, one never returns,\r\n<I>never – na ca punar<FONT FACE=\"Luxi Serif\">Ä</FONT>vartate na\r\nca punar<FONT FACE=\"Luxi Serif\">Ä</FONT>vartate.</I></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nVIII. HOW\r\nMANY GODS?</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n&quot;How many Gods are there?&quot;\r\nYajnavalkya was once asked.1 The Rishi answered, they say there are\r\nthree thousand and three of them, or three hundred and three, or\r\nagain, thirty-three; it may be said too there are six or three or two\r\nor one and a half or one finally. Indeed as the Upanishad says\r\nelsewhere, it is the One Unique who wished to be many: and all the\r\ngods are the various glories <I>(mahim<FONT FACE=\"Luxi Serif\">Ä</FONT>)\r\n</I>or emanations of the One Divine. The ancient of ancient Rishis\r\nhad declared long long ago, in the earliest Veda, that there is one\r\nindivisible Reality, the seers name it in various ways.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.35cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nIn<B> </B>Yajnavalkya\'s\r\nenumeration, however, it is to be noted, first of all, that he\r\nstresses on the number three. The principle of triplicity is of very\r\nwide application: it permeates all fields of consciousness and is\r\nevidently based upon a fundamental fact of reality. It seems to\r\nembody a truth of synthesis and comprehension, points to the order\r\nand harmony that reigns in the cosmos, the spheric music. The\r\nmetaphysical, that is to say, the original principles that constitute\r\nexistence are the well-known triplets: (i) the superior: Sat, Chit,\r\nAnanda; and (ii) the inferior: Body, Life and Mind-this being a\r\nreflection or translation or concretisation of the former. We can see\r\nalso</P>\r\n<P ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=2><FONT FACE=\"Luxi Serif\">&sup1;</FONT><I>Brihadaranyaka\r\nIII.9.</I></FONT><BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; font-style:normal; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\nPage – 29<BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nhere how the dual principle\r\ncomes in, the twin godhead or the two gods to which Yajnavalkya\r\nrefers. The same principle is found in the conception of\r\nArdhanarishwara, Male and Female, Purusha-Prakriti. The Upanishad\r\nsays<FONT FACE=\"Luxi Serif\">&sup1;</FONT> yet again that the One\r\noriginal Purusha was not pleased at being alone, so for a companion\r\nhe created out of himself the original Female. The dual principle\r\nsignifies creation, the manifesting activity of the Reality. But what\r\nis this one and a half to which Yajnavalkya refers? It simply means\r\nthat the other created out of the one is not a wholly separate,\r\nindependent entity: it is not an integer by itself, as in the\r\nManichean system, but that it is a portion, a fraction of the One.\r\nAnd in the end, in the ultimate analysis, or rather synthesis, there\r\nis but one single undivided and indivisible unity. The thousands and\r\nhundreds, very often mentioned also in the Rig Veda, are not simply\r\nmultiplications of the One, a graphic description of its\r\nmany-sidedness; it indicates also the absolute fullness, the complete\r\ncompleteness (p<FONT FACE=\"Luxi Serif\">ū</FONT>r<FONT FACE=\"Luxi Serif\">ņ</FONT>asya\r\np<FONT FACE=\"Luxi Serif\">ū</FONT>r<FONT FACE=\"Luxi Serif\">ņ</FONT>am)\r\nof the Reality. It includes and comprehends all and is a rounded\r\ntotality, a full circle. The hundred-gated and the thousand-pillared\r\ncities of which the ancient Rishis chanted are formations and\r\nembodiments of consciousness human and divine, are realities whole\r\nand entire englobing all the layers and grades of consciousness.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.43cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nBesides this metaphysics there\r\nis also an occult aspect in numerology of which Pythagoras was a\r\nwell-known adept and in which the Vedic Rishis too seem to take\r\nspecial delight. The multiplication of numbers represents in a\r\ngeneral way the principle of emanation. The One has divided and\r\nsubdivided itself, but not in a haphazard way: it is not like the\r\nchaotic pulverisation of a piece of stone by hammer-blows. The process of \r\ndivision and subdivision follows a pattern almost as neat and methodical as a \r\ngenealogical tree. That is to say, the emanations form a hierarchy. At the top, \r\nthe apex of the pyramid, stands the one supreme Godhead. That Godhead is bi-une in respect of\r\nmanifestation-the Divine and his creative Power. This two-in-one\r\nreality may be considered, according to one view of creation, as\r\ndividing into three forms or aspects -the well-known Brahma, Vishnu\r\nand Rudra of Hindu mythology. These may be termed the first or\r\nprimary emanations. </P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.43cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.43cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2><FONT FACE=\"Luxi Serif\">&sup1;</FONT> <I>Brihadaranyaka\r\n</I>1.4.</FONT><BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.43cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\nPage – 30<BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nNow, each one of them in\r\nits turn has its own emanations – the eleven Rudriyas are familiar.\r\nThese are secondary and there are tertiary and other graded\r\nemanations – the last ones touch the earth and embody physico-vital\r\nforces. The lowest formations or beings can trace their origin to one\r\nor other of the primaries and their nature and function partake of or\r\nare an echo of their first ancestor.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.4cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nMan, however, is an epitome of\r\ncreation. He embraces and incarnates the entire gamut of\r\nconsciousness and comprises in him all beings from the highest\r\nDivinity to the lowest jinn or elf. And yet each human being in his\r\ntrue personality is a lineal descendant of one or other typal aspect\r\nor original Personality of the one supreme Reality; and his\r\nindividual character is all the more pronounced and well-defined the\r\nmore organised and developed is the being. The psychic being in man\r\nis thus a direct descent, an immediate emanation along a definite\r\nline of devolution of the supreme consciousness. We may now\r\nunderstand and explain easily why one chooses a particular Ishta, an\r\nideal god, what is the drive that pushes one to become a worshipper\r\nof Siva or Vishnu or any other deity. It is not any rational\r\nunderstanding, a weighing of pros and cons and then a resultant\r\nconclusion that leads one to choose a path of religion or\r\nspirituality. It is the soul\'s natural call to the God, the type of\r\nbeing and consciousness of which it is a spark, from which it has\r\ndescended, it is the secret affinity – the spiritual blood-relation\r\nas it were – that determines the choice and adherence. And it is\r\nthis that we name Faith. And the exclusiveness and violence and\r\nbitterness which attend such adherence and which go &quot;by the\r\n&quot;name of partisanship, sectarianism, fanaticism etc., a;e a\r\ndeformation in the ignorance on the physico-vital plane of the secret\r\nloyalty to one\'s source and origin. Of course, the pattern or law is\r\nnot so simple and rigid, but it gives a token or typal pattern. For\r\nit must not be forgotten that the supreme source or the original is\r\none and indivisible and in the highest integration consciousness is\r\nglobal and not exclusive. And the human being that attains such a\r\nstatus is not bound or wholly limited to one particular formation:\r\nits personality is based on the truth of impersonality. And yet the\r\ntwo can go together: an individual<BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.4cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\nPage – 31<BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\ncan be impersonal in\r\nconsciousness and yet personal in becoming and true to type.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.38cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nThe number of gods depends on\r\nthe level of consciousness on which we stand. On this material plane\r\nthere are as many gods as there are bodies or individual forms\r\n(adhar). And on the supreme height there is only one God without a\r\nsecond. In between there are gradations of types and sub-types whose\r\nnumber and function vary according to the aspect of consciousness\r\nthat reveals itself.</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.38cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>IX. NACHIKETAS\' THREE BOONS</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nThe three boons asked for by\r\nNachiketas from Yama, Lord of Death, and granted to him have been\r\ninterpreted in different ways. Here is one more attempt in the\r\ndirection.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.38cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nNachiketas is the young aspiring\r\nhuman being still in the <I>Ignorance-naciketa, </I>meaning one\r\nwithout consciousness or knowledge. The three boons he asks for are\r\nin reference to the three fundamental modes of being and\r\nconsciousness that are at the very basis, forming, as it were, the\r\nground-plan of the integral reality. They are (i) the individual,\r\n(ii) the universal or cosmic and (iii) the transcendental. \r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nThe first boon regards the\r\nindividual, that is to say, the individual identity and integrity. It\r\nasks for the maintenance of that individuality so that it may be\r\nsaved from the dissolution that Death brings about. Death, of course,\r\nmeans the dissolution of the body, but it represents also dissolution\r\npure and simple. Indeed death is a process which does not stop with\r\nthe physical phenomenon, but continues even after; for with the body\r\ngone, the other elements of the individual organism, the vital and\r\nthe mental too gradually fall off, fade and dissolve. Nachiketas\r\nwishes to secure from Death the safety and preservation of the\r\nearthly personality, the particular organisation of mind and vital\r\nbased upon a recognisable physical frame. That is the first necessity\r\nfor the aspiring mortal-for, it is said, the body is the first\r\ninstrument for the working out of one\'s life ideal. But man\'s true\r\npersonality, the real individuality lies beyond, beyond the body,\r\nbeyond the life, beyond the mind, beyond the triple region that Death\r\nlords it over. That is the divine world,\r\n<BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.41cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\nPage – 32<BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nthe Heaven of the\r\nimmortals, beyond death and beyond sorrow and grief. It is the hearth\r\nsecreted in the inner heart where burns the Divine Fire, the God of\r\nLife Everlasting. And this is the nodus that binds together the\r\nthreefold status of the manifested existence, the body, the life and\r\nthe mind. This triplicity is the structure of name and form built out\r\nof the bricks of experience, the kiln, as it were, within which burns\r\nthe Divine Agni, man\'s true soul. This soul can be reached only when\r\none exceeds the bounds and limitations of the triple cord and\r\nexperiences one\'s communion and identity with all souls and all\r\nexistence. Agni is the secret divinity within, within the individual\r\nand within the world; he is the Immanent Divine, the cosmic godhead\r\nthat holds together and marshals all the elements and components, all\r\nthe principles that make up the manifest universe. He it is that has\r\nentered into the world and created facets of his own reality in\r\nmultiple forms: and it is he that lies secret in the human being as\r\nthe immortal soul through all its adventure of life and death in the\r\nseries of incarnations in terrestrial evolution. The adoration and\r\nrealisation of this Immanent Divinity, the worship of Agni taught by\r\nYama in the second boon, consists in the triple sacrifice, the triple\r\nwork, the triple union in the triple status of the physical, the\r\nvital and the mental consciousness, the mastery of which leads one to\r\nthe other shore, the abode of perennial existence where the human\r\nsoul enjoys its eternity and unending continuity in cosmic life.\r\nTherefore, Agni, the master of the psychic being, is called\r\n<I>j<FONT FACE=\"Luxi Serif\">Ä</FONT>taved<FONT FACE=\"Luxi Serif\">Ä</FONT>s,\r\n</I>he who knows the births, all the transmigrations from life to\r\nlife.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.38cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nThe third boon is the secret of\r\nsecrets, for it is the knowledge and realisation of Transcendence\r\nthat is sought here. Beyond the individual lies the universal; is\r\nthere anything beyond the universal? The release of the individual\r\ninto the cosmic existence gives him the griefless life eternal: can\r\nthe cosmos be rolled up and flung into something beyond? What would\r\nbe the nature of that thing? What is there outside creation, outside\r\nmanifestation, outside Maya, to use a latter day term? Is there\r\nexistence or non-existence (utter dissolution or extinction -Death in\r\nhis supreme and absolute status)? King Yama did not choose to answer\r\nimmediately and even endeavoured to dissuade Nachiketas from pursuing\r\nthe question over which<BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.38cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\nPage – 33<BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\npeople were confounded, as he\r\nsaid. Evidently it was a much discussed problem in those days. Buddha\r\nwas asked the same question and he evaded it, saying that the\r\npragmatic man should attend to practical and immediate realities and\r\nnot,waste time and energy in discussing things ultimate and beyond\r\nthat have hardly any relation to the present and the actual.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.4cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nBut Yama did answer and unveil\r\nthe mystery and impart the supreme secret knowledge-the knowledge of\r\nthe Transcendent Brahman: it is out of the transcendent reality that\r\nthe immanent deity takes his birth. Hence the Divine Fire, the Lord\r\nof creation and the Inner Master<I> – sarvabh<FONT FACE=\"Luxi Serif\">ū</FONT>lt<FONT FACE=\"Luxi Serif\">Ä</FONT>ntar<FONT FACE=\"Luxi Serif\">Ä</FONT>tm<FONT FACE=\"Luxi Serif\">Ä</FONT>,\r\nantary<FONT FACE=\"Luxi Serif\">Ä</FONT>m<FONT FACE=\"Luxi Serif\">ī –</FONT>\r\nis </I>called <I>brahmajam, </I>born of the Brahman. Yama teaches the\r\nprocess of transcendence. Apart from the knowledge and experience\r\nfirst of the individual and then of the cosmic Brahman, there is a\r\ndefinite line along which the human consciousness (or\r\nunconsciousness, as it is at present) is to ascend and evolve. The\r\nfirst step is to learn to distinguish between the Good and the\r\nPleasurable <I>(<FONT FACE=\"Luxi Serif\">ś</FONT>reya </I>and <I>preya).\r\n</I>The line of pleasure leads to the external, the superficial, the\r\nfalse: while the other path leads towards the inner and the higher\r\ntruth. So the second step is the gradual withdrawal of the\r\nconsciousness from the physical and the sensual and even the mental\r\npreoccupation and focussing it upon what is certain and permanent. In\r\nthe midst of the death-ridden consciousness – in the heart of all\r\nthat is unstable and fleeting – one has to look for Agni, the\r\neternal godhead, the Immortal in mortality, the Timeless in time\r\nthrough whom lies the passage to Immortality beyond Time.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.42cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nMan has two souls corresponding\r\nto his double status. In the inferior, the soul looks downward and is\r\ninvolved in the current of Impermanence and Ignorance, it tastes of\r\ngrief and sorrow and suffers death and dissolution: in the higher it\r\nlooks upward and communes and joins with the Eternal (the cosmic) and\r\nthen with the Absolute (the transcendent). The lower is a reflection\r\nof the higher, the higher comes down in a diminished and hence\r\ntarnished light. The message is that of deliverance, the deliverance\r\nand reintegration of the lower soul out of its bondage of worldly\r\nignorant life into the freedom and immortality first of its higher\r\nand then of its highest<BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.42cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\nPage – 34<BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\nstatus. It is true, however,\r\nthat the Upanishad does not make a trenchant distinction between the\r\ncosmic and the transcendent and often it speaks of both in the same\r\nbreath, as it were. For in fact they are realities involved in each\r\nother and interwoven. Indeed the triple status, including the\r\nIndividual, forms one single totality and the three do not exclude or\r\ncancel each other; on the contrary, they combine and may be said to\r\nenhance each other\'s reality. The Transcendence expresses or deploys\r\nitself in the cosmos-he goes abroad, <I>sa paryag<FONT FACE=\"Luxi Serif\">Ä</FONT>t:\r\n</I>and the cosmic individualises, concretises itself in the\r\nparticular and the personal. The one single spiritual reality holds\r\nitself, aspects itself in a threefold manner.</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.42cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\nThe teaching of Yama in brief\r\nmay be said to be the gospel of immortality and it consists of the\r\nknowledge of triple immortality. And who else can be the best teacher\r\nof immortality than Death himself, as Nachiketas pointedly said? The\r\nfirst immortality is that of the physical existence and\r\nconsciousness, the preservation of the personal identity, the\r\nindividual name and form – this being in itself as expression and\r\nembodiment and instrument of the Inner Reality. This inner reality\r\nenshrines the second immortality – the eternity and continuity of\r\nthe soul\'s life through its incarnations in time, the divine Agni lit\r\nfor ever and ever growing in flaming consciousness. And the third and\r\nfinal immortality is in the being and consciousness beyond time,\r\nbeyond all relativities, the absolute and self-existent delight.<BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.42cm; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\nPage – 35</P>\r\n<P ALIGN=\"right\" STYLE=\"text-indent:0.42cm; line-height:150%; margin-top:0; margin-bottom:0\"> \r\n<a href=\"-00_Ccontent\"><img src=\"/Nolini/Volume-2/_Gif_Image/home03a.gif\" width=\"39\" height=\"50\" border=\"0\"></a></P>\r\n		</td>\r\n	</tr>\r\n</table>\r\n</BODY>\r\n</HTML>','-03_Upanishadic Symbolism','','publish','closed','open','','03_upanishadic-symbolism','','','2021-11-23 17:58:39','2021-11-23 17:58:39','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/03_upanishadic-symbolism/',0,'post','',0),(1952,1,'2021-11-23 17:58:40','2021-11-23 17:58:40','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<HTML>\r\n<HEAD>\r\n	<META HTTP-EQUIV=\"CONTENT-TYPE\" CONTENT=\"text/html; charset=utf-8\">\r\n	<TITLE></TITLE>\r\n	<META NAME=\"GENERATOR\" CONTENT=\"Namo WebEditor v4.0\">\r\n	<META NAME=\"CREATED\" CONTENT=\"20040328;3522200\">\r\n	<META NAME=\"CHANGED\" CONTENT=\"20040328;3525300\">\r\n</HEAD>\r\n<BODY LANG=\"en\">\r\n<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n<p align=\"center\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><B>\r\n<font size=\"4\">T. S. Eliot: “Four\r\nQuartets&quot;</font></B></p>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>IN these latest poems of his, Eliot has become outright\r\na poet of the Dark Night of the Soul. The beginnings of the new\r\navatar were already there certainly at the very beginning. <I>The\r\nWaste Land </I>is a good preparation and passage into the Night.\r\nOnly, the negative element in it was stronger – the cynicism, the\r\nbleakness, the sereness of it all was almost overwhelming. The next\r\nstage was &quot;The Hollow Men&quot;: it took us right up to the\r\nthreshold, into the very entrance. It was gloomy and fore-boding\r\nenough, grim and serious – no glint or hint of the silver lining\r\nyet within reach. Now as we find ourselves into the very heart of the\r\nNight, things appear somewhat changed: we look at the past indeed,\r\nbut can often turn to the future, feel the pressure of the Night yet\r\nsense the Light beyond overarching and embracing us. This is how the\r\npoet begins:</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:1.96cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>I said to my soul, be still, and let the dark come upon\r\nyou</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:1.96cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Which shall be the darkness of God.<FONT FACE=\"Luxi Serif\">&sup1;</FONT></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>and continues</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:1.96cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>I said to my soul, be still, and wait without hope</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>but what he adds is characteristic of the new outlook</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:1.13cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.04cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>For hope would be hope for the wrong thing;  wait\r\nwithout love</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.04cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>For love would be love of the wrong thing; there is yet\r\nfaith</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=2><FONT FACE=\"Luxi Serif\">&sup1;</FONT> &quot;East Coker&quot;</FONT><BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2>Page – 140</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>But the faith and the love and the hope are all in the\r\nwaiting.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Wait without thought, for you are not ready for thought:</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>So the darkness shall be the light, and the stillness\r\nthe dancing.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>Yes, by the force of this secret knowledge he has\r\ndiscovered, this supreme skill i:r:t action, as it is termed in the\r\nEastern lore, I that the poet at last comes out into the open, into\r\nthe light  and happiness of the Dawn and the Day:</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Whisper of running streams, and winter lightning.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The wild thyme unseen and the wild strawberry,</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The laughter in the garden, echoed ecstasy</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Not lost, but requiring, pointing to the agony</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Of death and birth.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>It is the song of redemption, of salvation achieved, of\r\nParadise regained. The full story of the purgatory, of man\'s calvary\r\nis beautifully hymned in these exquisite lines of a haunting poetic\r\nbeauty married to a real mystic sense:</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The dove descending breaks the air</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>With flame of incandescent terror</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Of which the tongues declare</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The one discharge from sin and error.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The only hope, or else despair</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.99cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Lies in the choice of pyre or pyre –</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.99cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>To be redeemed from fire by fire.<FONT FACE=\"Luxi Serif\">&sup1;</FONT></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>The Divine Love is a greater fire than the low\r\nsmouldering fire that our secular unregenerate life is. One has to\r\nchoose and declare his adhesion. Indeed, the stage of conversion, the\r\ncrucial turn from the ordinary life to the spiritual life Eliot has\r\ncharacterised in a very striking manner. We usually say, sometimes in\r\nan outburst of grief, sometimes in a spirit of sudden disgust and\r\nrenunciation that the world is dark and dismal and lonesome, the only\r\nthing to do here is to be done </FONT>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=2><FONT FACE=\"Luxi Serif\">&sup1;</FONT>&quot;Little\r\nGidding&quot;</FONT><BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2>Page – 141</FONT><BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>with it. The true renunciation, that which is deep and\r\nabiding, is not, however, so simple a thing, such a short cut. So our\r\npoet says, but the world is not dark enough, it is not lonesome\r\nenough: the world lives and moves in a superficial half-light, it is\r\nneither real death nor real life, it is death in life. It is this\r\nmiserable mediocrity, the shallow uncertainty of consciousness that\r\nspells danger and ruin for the soul. Hence the poet exclaims:</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:5.03cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>. . . .Not here</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Not here the darkness, in this twittering world.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Descend lower, descend only</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Into the world of perpetual solitude,. . . .</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Internal darkness, deprivation</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>And destitution of all property,</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Desiccation of the world of sense,</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Evacuation of the world of fancy,</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Inoperancy of the world of spirit;<FONT FACE=\"Luxi Serif\">&sup1;</FONT></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>Yes, that is the condition demanded, an entire vacuity\r\nin which nothing moves. That is the real Dark Night of the Soul. It\r\nis then only that the Grace leans down and descends, then only beams\r\nin the sweet Light of lights. Eliot has expressed the experience in\r\nthese lines of rare beauty and sincerity :</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Time and the bell have buried the day,</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The black cloud carries the sun away.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Will the sunflower turn to us, will the clematis</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Stray down, bend to us; tendril and spray Clutch and\r\ncling?</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Chill</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Fingers of yew be curled</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Down on us? After the kingfisher\'s wing</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Has answered light to light, and is silent, the light is\r\nstill</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>At the still point of the turning world.<FONT FACE=\"Luxi Serif\">&sup2;</FONT></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=2><FONT FACE=\"Luxi Serif\">&sup1; </FONT>&quot;Burnt\r\nNorton&quot;</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=2><FONT FACE=\"Luxi Serif\">&sup2; </FONT> Ibid.</FONT><BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2>Page – 142</FONT><BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.38cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Eliot\'s is a very Christian soul, but we must remember\r\nat the same time that he is nothing if not modern. And this modernism\r\ngives all the warp and woof woven upon that inner core. How is it\r\ncharacterised? First of all, an intellectualism that requires a\r\nreasoned and rational synthesis of all experiences. Another poet, a\r\ngreat poet of the soul\'s Dark Night was, as we all know, Francis\r\nThompson: it was in his case not merely the soul\'s night, darkness\r\nextended even to life, he lived the Dark Night actually and\r\nphysically. His haunting, weird lines, seize within their grip our\r\nbrain and mind and very flesh – </FONT>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.38cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:1.98cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>My days have crackled and gone up in smoke,<FONT FACE=\"Luxi Serif\">&sup1;</FONT></FONT><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>or,</FONT><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Suffered the trampling hoof of every hour</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The night\'s slow-wheel\'d car.. . .</FONT></P>\r\n		<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&nbsp;</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>But Thompson was not an intellectual, his doubts and\r\ndespondencies were not of the mental order, he was a boiling,\r\nswelling life-surge, a geyser, a volcano. He, too, crossed the Night\r\nand saw the light of Day, but in a different way. Well, I he did not\r\nmarch into the day, it was the Day that marched I into him! Yes, the\r\nDivine Grace came and seized him from behind with violence. A modern,\r\na modernist consciousness cannot expect that indulgence. God meets\r\nhim only halfway, he has to work up himself the other half. He has\r\nlaid so many demands and conditions: the knots in his case are not\r\ncut asunder but slowly disengaged.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.38cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The modern temper is especially partial to harmony: it\r\ncannot assert and reject unilaterally and categorically, it wishes to\r\ngo round an object and view all its sides; it asks for a synthesis\r\nand reconciliation of differences and contraries. Two major chords of\r\nlife-experience that demand accord are Life and Death, Time and\r\nEternity. Indeed, the problem of Time hangs heavy on the human\r\nconsciousness. It has touched to the quick philosophers and sages in\r\nall ages and climes; it is the great question that confronts the\r\nspiritual seeker, the riddle that the Sphinx of life puts to the\r\njourneying soul for solution.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.38cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=2><FONT FACE=\"Luxi Serif\">&sup1;</FONT>&quot;The Hound of\r\nHeaven&quot;</FONT><BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2>Page – 143</FONT><BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.5cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>A modern Neo-Brahmin, Aldous Huxley, has given a\r\nsolution of the problem in his now famous Shakespearean apothegm,\r\n&quot;Time must have a stop&quot;. That is an old-world solution\r\nrediscovered by the modern mind in and through the ravages of Time\'s\r\nstorm and stress. It means, salvation lies, after all, beyond the\r\nflow of Time, one must free oneself from the vicious and unending\r\ncircle of mortal and mundane life. As the Rajayogi controls and holds\r\nhis breath, stills all life-movement and realises a dead-stop of\r\nconsciousness (Samadhi), even so one must control and stop all\r\nsecular movements in oneself and attain a timeless stillness and\r\nvacancy in which alone the true spiritual light and life can descend\r\nand manifest. That is the age-long and ancient solution to which the\r\nNeo-Brahmin as well the Neo-Christian adheres.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Eliot seems to demur, however, and does not go to that\r\nextreme length. He wishes to go beyond, but to find out the source\r\nand matrix of the here below. As I said, he seeks a synthesis and not\r\na mere transcendence: the transcendence is indeed a part of the\r\nsynthesis, the other part is furnished by an immanence. He does not\r\ncut away altogether from Time, but reaches its outermost limit, its\r\nrim, its summit, where it stops, not altogether annihilated, but held\r\nin suspended animation. That is the &quot;still point&quot; to which\r\nhe refers in the following lines:</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.41cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:1.98cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>At the still point of the turning world. Neither flesh\r\nnor fleshless;</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:1.98cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Neither from nor towards; at the still point, there the\r\ndance is,</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:1.98cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>But neither arrest nor movement. And do not call it\r\nfixity,</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:1.98cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Where past and future are gathered. Neither movement\r\nfrom nor towards,</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:1.98cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Neither ascent nor decline. Except <I>for </I>the point,\r\nthe still point,</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:1.98cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>There would be no dance, and there is only the dance.<FONT FACE=\"Luxi Serif\">&sup1;</FONT></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>He aims at the neutral point between the positive and\r\nthe</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=2><FONT FACE=\"Luxi Serif\">&sup1;</FONT> &quot;Burnt\r\nNorton&quot;</FONT><BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2>Page – 144</FONT><BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>negative poles, which is neither, yet holding the two\r\ntogether – at the crossing of Yes and No, the known and the\r\nunknown, the local and the eternal. That is what he means when he\r\nsays:</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Here, the intersection of the timeless moment</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Is England and nowhere. Never and always.<FONT FACE=\"Luxi Serif\">&sup1;</FONT></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>First, the movement towards transcendence, that is the\r\njourney in the Night which you do throwing away one by one all your\r\npossessions and burdens till you make yourself bare and naked, you\r\ndie – but you are reborn a new babe:</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:1.98cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Into another intensity</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:1.98cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>For a further union, a deeper communion</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:1.98cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Through the dark cold and the empty desolation,</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:1.98cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The wave cry, the wind cry, the vast waters</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:1.98cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Of the petrel and the porpoise. In my end is my\r\nbeginning. <FONT FACE=\"Luxi Serif\">&sup2;</FONT></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>There must be a beginning, an affirmation. The other\r\nside of nature is not merely transcended and excluded, it must be\r\ntaken up too, given some place, its proper place in the totality, in\r\nthe higher synthesis:</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>So Krishna, as when he admonished Arjuna</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>On the field of battle.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Not fare wel1, </FONT>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>But fare forward, voyagers.<FONT FACE=\"Luxi Serif\">&sup3;</FONT></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:4.56cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>That is the lesson that our poet has learnt from the\r\nGita and that is the motto he too would prescribe to the seekers.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.36cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Now, a modern poet is modern, because he is doubly\r\nattracted and attached to things of this world and this mundane life,\r\nin spite of all his need and urge to go beyond for the larger truth\r\nand the higher reality. Apart from the natural link with which we are\r\nborn, there is this other fascination</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.36cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=2><FONT FACE=\"Luxi Serif\">&sup1;</FONT> &quot;Little\r\nGidding&quot;</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=2><FONT FACE=\"Luxi Serif\">&sup2;</FONT> &quot;East Coker&quot;</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=2><FONT FACE=\"Luxi Serif\">&sup3;</FONT> &quot;The Dry\r\nSalvages&quot;</FONT><BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2>Page – 145</FONT><BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>which the poor miserable things, all the little\r\nsuperficialities, trivialities especially have for the modern mind in\r\nview of their possible sense and significance and right of existence.\r\nThese too have a magic of their own, not merely a black magic:</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:1.98cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>..... our losses, the torn seine,</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:1.98cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The shattered lobsterpot, the broken oar</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:1.98cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>And the gear of foreign dead men. . . .<FONT FACE=\"Luxi Serif\">&sup1;</FONT></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.27cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>or even these local names and habitations:</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Hampstead and Clerkenwell, Campden and Putney,</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Highgate, Primrose and Ludgate.<FONT FACE=\"Luxi Serif\">&sup2;</FONT>\r\n...</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>It is true the movement towards transcendence is\r\nstronger and apparent in our poet, but the other kindred point-of\r\nhome and time-is not forgotten. So he says:</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.04cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>History may be servitude,</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.04cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>History may be freedom. See, now they vanish,</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.04cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The faces and places, with the self which, as it could,\r\nloved them,</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.04cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>To become renewed, transfigured, in another pattern.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.04cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Sin is Behovely, but</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.04cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>All shall be well, and</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.04cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>All manner of thing shall be well. <FONT FACE=\"Luxi Serif\">&sup3;</FONT></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>Nothing can be clearer with regard to the ultimate end\r\nthe poet has in view. Listen once more to the hymn of the higher\r\nreconciliation:</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The dance along the artery</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The circulation of the lymph</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Are figured in the drift of stars</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Ascend to summer in the tree</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>We move above the moving tree</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=2><FONT FACE=\"Luxi Serif\">&sup1;</FONT> &quot;The Dry\r\nSalvages&quot; </FONT>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=2><FONT FACE=\"Luxi Serif\">&sup2;</FONT>&quot;Burnt Norton&quot;</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=2><FONT FACE=\"Luxi Serif\">&sup3;</FONT> &quot;Little\r\nGidding&quot;</FONT><BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2>Page – 146</FONT><BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:1.98cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>In light upon the figured leaf</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:1.98cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>And hear upon the sodden floor</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:1.98cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Below, the boarhound and the boar</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:1.98cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Pursue their pattern as before</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:1.98cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>But reconciled among the stars.<FONT FACE=\"Luxi Serif\">&sup1;</FONT></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>The Word was made flesh and the Word was made Poetry. To\r\nexpress the supreme Word in life, that is the work of the sage, the\r\nRishi. To express the Word in speech, that is the labour of the Poet.\r\nEliot undertook this double function of the poet and the sage and he\r\nfound the task difficult. The poet has to utter the unutterable, if\r\nhe is to clothe in words the mystic experience of the sage in him.\r\nThat is Eliot\'s ambition:</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>.... Words, after speech, reach</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Into the silence. Only by the form, the pattern,</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Can words or music reach</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The stillness, as a Chinese jar still</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Moves perpetually in its stillness. <FONT FACE=\"Luxi Serif\">&sup2;</FONT></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>But, alas!</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:1.96cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>.... Words strain,</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:1.96cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Crack and sometimes break, under the burden,...<FONT FACE=\"Luxi Serif\">&sup3;</FONT></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>And a lower and more facile inspiration tempts the poet\r\nand he often speaks with a raucous voice, even as the Arch-tempter\r\nsought to lure the Divine Word Jl1ade flesh:</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>... Shrieking voices</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Scolding, mocking, or merely chattering,</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Always assail them. The Word in the desert</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Is most attacked by voices of temptation,<FONT SIZE=1 STYLE=\"font-size: 8pt\">4</FONT></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:0.35cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Our poet is too self-conscious, he himself feels that he\r\nhas not the perfect voice. A Homer, even a Milton possesses a</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:0.35cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>unity of tone and a wholeness of perception which are\r\ndenied</FONT><BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=2><FONT FACE=\"Luxi Serif\">&sup1;</FONT> &quot;Burnt\r\nNorton&quot;</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=2><FONT FACE=\"Luxi Serif\">&sup2;</FONT> Ibid. </FONT>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=2><FONT FACE=\"Luxi Serif\">&sup3; I</FONT>bid.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=2><FONT SIZE=1>4</FONT> Ibid.</FONT><BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2>Page – 147</FONT><BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>to the modern. To the modern, however, the old masters\r\nare not subtle enough, broad enough, psychological enough, let us say\r\nthe word, spiritual enough. And yet the poetic inspiration, more than\r\nthe religious urge, needs the injunction not to be busy with too many\r\nthings, but to be centred upon the one thing needful, viz., to create\r\npoetically and not to discourse philosophically or preach\r\nprophetically. Not that it is impossible for the poet to swallow the\r\nphilosopher and the prophet, metabolising them into the substance of\r\nhis bone and marrow, of &quot;the trilling wire in his blood&quot;,\r\nas Eliot graphically expresses. That perhaps is the consummation\r\ntowards which poetry is tending. But at present, in Eliot, at least,\r\nthe strands remain distinct, each with its own temper and rhythm, not\r\nfused and moulded into a single streamlined form of beauty. Our poet\r\nflies high, very high indeed at times, often or oftner he flies low,\r\nnot disdaining the perilous limit of bathos. Perhaps it is all\r\nwilful, it is a mannerism which he cherishes. The mannerism may\r\nexplain his psychology and enshrine his philosophy. But the poet, the\r\nmagician is to be looked for elsewhere. In<B> </B>the present\r\ncollection of poems it is the philosophical, exegetical, discursive\r\nEliot who dominates: although the high lights of the subject-matter\r\nmay be its justification. Still even if we have here doldrums. like</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:1.98cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>That the past has another pattern, and ceases to be a\r\nmere sequence –</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"margin-left:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Or even development: the latter a partial fallacy\r\nEncouraged by superficial notions of evolution, Which becomes, in the\r\npopular mind, a means of disowning the past.<FONT FACE=\"Luxi Serif\">&sup1;</FONT></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>we have also high flights like the lines I have already\r\nquoted:</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Time and the bell have buried the day,</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The black cloud carries the sun away.. . .</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>which make one wish to have more of the kind. Perhaps\r\nhis previous works contained lines more memorable, for example, those\r\njustly famous</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=2><FONT FACE=\"Luxi Serif\">&sup1;</FONT> &quot;The Dry\r\nSalvages&quot;</FONT><BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2>Page – 148</FONT><BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Eyes I dare not meet in dreams</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>In death\'s dream kingdom</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>These do not appear:</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>There, the eyes are</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT STYLE=\"text-indent:2.01cm; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Sunlight on a broken column. . . .<FONT FACE=\"Luxi Serif\">&sup1;</FONT></FONT></P>\r\n<P LANG=\"en-US\" ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=3>Here the poet is almost grimly tense, concentrated and\r\nhas not allowed himself to be dissipated by thinkings and arguments,\r\nhas confined himself wholly to a living experience. That is because\r\nthe poet has since then moved up and sought a more rarefied air, a\r\nmore even and smooth temper. The utter and absolute poetic ring of\r\nthe <I>Inferno </I>is difficult to maintain in the <I>Paradiso,\r\n</I>unless and until the poet transforms himself wholly into the\r\nRishi, like the poet of the Gita or the Upanishads.</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<BR>\r\n</P>\r\n<P LANG=\"en-US\" ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<FONT SIZE=2><FONT FACE=\"Luxi Serif\">&sup1;</FONT>“The Hollow Menâ€</FONT><BR>\r\n		</P>\r\n<P LANG=\"en-US\" ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2>Page – 149</FONT></P>\r\n<P LANG=\"en-US\" ALIGN=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> \r\n<a href=\"-00_Ccontent\"><img src=\"/Nolini/Volume-2/_Gif_Image/home03a.gif\" width=\"36\" height=\"46\" border=\"0\"></a></P>\r\n		</td>\r\n	</tr>\r\n</table>\r\n</BODY>\r\n</HTML>','-18_T. S. Eliot','','publish','closed','open','','18_t-s-eliot','','','2021-11-23 17:58:40','2021-11-23 17:58:40','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/18_t-s-eliot/',0,'post','',0),(1953,1,'2021-11-23 17:58:40','2021-11-23 17:58:40','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 4.0 Transitional//EN\">\r\n<HTML>\r\n<HEAD>\r\n	\r\n	<TITLE>TOWARDS\r\nTHE LIGHT</TITLE>\r\n	\r\n</HEAD>\r\n<BODY LANG=\"en-US\" DIR=\"LTR\">\r\n<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n<p align=\"center\" style=\"font-style:normal; line-height:150%; margin-bottom:0;margin-top:0\"><B>\r\n<font size=\"4\">TOWARDS\r\nTHE LIGHT</font></B></p>\r\n<p align=\"center\" style=\"font-style:normal; line-height:150%; margin-bottom:0;margin-top:0\">&nbsp;</p>\r\n<hr style=\"font-style:normal; line-height:0.32in; margin-bottom:0in;\">\r\n<P ALIGN=center STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><B>\r\n<font size=\"4\">Of\r\nLove and Aspiration</font></B><font size=\"4\"><BR>\r\n		</font>\r\n		</P>\r\n<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>THERE\r\nis a Light before which all other light is darkness.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.22in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>	There is a Strength before which all other strength is\r\nweakness.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>	There\r\nis a Joy before which all other joy is suffering.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>***</FONT><BR>\r\n		</P>\r\n<P STYLE=\"text-indent: 0.21in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Forward to the Farthest!</FONT></P>\r\n<P STYLE=\"text-indent: 0.21in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Upward to the Highest!</FONT></P>\r\n<P STYLE=\"text-indent: 0.21in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Downward into the Deepest!</FONT></P>\r\n<P STYLE=\"text-indent: 0.21in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P STYLE=\"text-indent: 0.21in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>At the farthest awaits a humanity fulfilled and\r\n<SPAN LANG=\"en-GB\">realised</SPAN>,</FONT></P>\r\n<P STYLE=\"text-indent: 0.21in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>At the highest broods the Divinity that propels and\r\nforges,</FONT></P>\r\n<P STYLE=\"text-indent: 0.21in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>At the deepest dwells the Instrument -the Individuality\r\n- that obeys and executes.</FONT></P>\r\n<P STYLE=\"text-indent: 0.21in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Be aware of these triple elements, house their triple\r\nmovements;</FONT></P>\r\n<P STYLE=\"text-indent: 0.21in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Find your one and total self in the dynamic union of the\r\nThree : -</FONT></P>\r\n<P STYLE=\"text-indent: 0.21in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>This is the gate to <SPAN LANG=\"en-GB\">fulfilment</SPAN>\r\nand harmony and the spirit\'s delight in life.</FONT></P>\r\n<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.14in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>***</FONT><BR>\r\n		</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.14in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>The human in man seeks Divinity, the Divine in man seeks\r\nhumanity.</FONT></P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.14in; margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>Page - 345</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.14in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Your smallnesses only you can call your own; your\r\ngreatness is the greatness of the Divine in you.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>It is the Godhead in you that can reveal God to you;\r\nthere is no other proof of God.</FONT></P>\r\n		<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n&nbsp;</P>\r\n<P ALIGN=center STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>***</FONT></P>\r\n		<P ALIGN=center STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<BR>\r\n		</P>\r\n		<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n		<FONT SIZE=3>What\r\nyou want to possess absolutely as your own, will also claim to\r\npossess you as absolutely its own.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.19in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Lose all-and you fall into the bosom of boundless\r\nplenitude.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.19in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Sacrifice all-but into the radiant fire of Aspiration\r\nthat flames up to the gods.</FONT></P>\r\n		<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.19in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n&nbsp;</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.19in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>***</FONT></P>\r\n		<P ALIGN=CENTER STYLE=\"text-indent: 0.19in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n&nbsp;</P>\r\n<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>The\r\nHeart is the blazing hearth of Aspiration, the divine door that opens\r\ninto Immortality.</FONT></P>\r\n		<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\">&nbsp;</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.14in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>***</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Of Love Ananda is the soul, self-mastery the head, and\r\npurity the foundation.</FONT></P>\r\n		<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n&nbsp;</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>***</FONT></P>\r\n		<P ALIGN=CENTER STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n&nbsp;</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>The human approaches to the Divine are dangerous. Seek\r\nGod in God\'s ways.</FONT></P>\r\n		<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n&nbsp;</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.14in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>***</FONT></P>\r\n<P STYLE=\"text-indent: 0.19in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Aspire and love. . .</FONT></P>\r\n<P STYLE=\"text-indent: 0.19in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Ascending Love leads to Immortality.</FONT></P>\r\n<P STYLE=\"text-indent: 0.19in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Descending Love leads to Death.</FONT></P>\r\n<P STYLE=\"text-indent: 0.19in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Love is defeated as often as Lust is victorious.</FONT></P>\r\n<P STYLE=\"text-indent: 0.19in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Love is ascending Ananda that leads to Immortality.</FONT></P>\r\n<P STYLE=\"text-indent: 0.19in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Lust is descending Ananda that leads to Death.</FONT></P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>Page - 346</FONT><BR>\r\n		</P>\r\n<P STYLE=\"text-indent: 0.2in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>The secret of Love is the joy of self-giving.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.2in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3><SPAN STYLE=\"font-style: normal\"><FONT FACE=\"Times New Roman\">The\r\nsecret of joy is self-giving. </FONT></SPAN><SPAN STYLE=\"font-weight: medium\">If</SPAN><B>\r\n</B>any part in you is without joy, it means that it has not given\r\nitself, it wants to keep itself for itself.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.2in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.14in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>***</FONT></P>\r\n<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>Divine\r\nlove has an element of detachment which human love has not; and yet\r\nDivine love can be as passionate as human love, nay, Divine love has\r\nan intensity which human love carowt attain.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3><SPAN STYLE=\"font-weight: medium\">It</SPAN><B>\r\n</B>is the element of detachment which intensifies love, because it\r\nis this which purifies love.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Detachment means freedom from attachment to the body and\r\nto the bodily desires and, more than that, freedom from attachment to\r\none\'s own self.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3><SPAN STYLE=\"font-weight: medium\"><SPAN STYLE=\"font-style: normal\"><FONT FACE=\"Times New Roman\">The\r\nlove that is thus detached and free makes no demands, for it has no\r\nhunger. </FONT></SPAN>It<B> </B><I>is, </I>it exists and\r\ntherefore possesses the fullness of delight; it can only give itself\r\nand ask nothing.</span><BR>\r\n</font></P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.14in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>***</font></P>\r\n<P STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>The strongest attachment is the attachment to one\'s own\r\nself-not to what one really is, but to what one has actually become.\r\nTo remain what one has been in the past or is at present, to refuse\r\nto be what one is meant to be-this is human, too human.</font></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>The human self must yield, surrender and dissolve itself\r\ninto the Divine self.<BR>\r\n</font></P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.14in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>***</font></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Never seek through your desire-soul the person you love.\r\nYou invite thereby not only misery to yourself but bring a curse upon\r\none you profess to love.</font></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>	Place\r\nalways a space of detachment between yourself and your beloved; make\r\nthe Divine your mediator.</font></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>	Then\r\nshall you secure pure and perfect enjoyment -whose true name is\r\nBliss; and then too can you become the instrument </font></P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>Page - 347</font></P>\r\n<P STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>to bring a bliss and blessing to the object of your love.</font></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>This is the secret of the sweetest and most exquisite\r\nand intimate relation possible with persons or things, that it should\r\nbe made and established in and through the Divine.<BR>\r\n</font></P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>***\r\n<BR>\r\n</FONT>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>The closer we come to the Divine, the stricter are the\r\nconditions we have to fulfil, the severer grow the tests through\r\nwhich we have to pass.</font></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>An absolute and thorough winnowing and cleansing is\r\ndemanded in him who aspires to be the Divine\'s favourite.</font></P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>Page - 348</font></P>\r\n<P ALIGN=\"right\" STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\"> \r\n	<FONT SIZE=3><a href=\"-00_Ccontent\"><img src=\"/Nolini/Volume-2/_Gif_Image/home03a.gif\" width=\"35\" height=\"45\" border=\"0\"></a></font></P>\r\n		</td>\r\n	</tr>\r\n</table>\r\n</BODY>\r\n</HTML>','-50_Of Love and Aspiration','','publish','closed','open','','50_of-love-and-aspiration','','','2021-11-23 17:58:40','2021-11-23 17:58:40','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/50_of-love-and-aspiration/',0,'post','',0),(1954,1,'2021-11-23 17:58:40','2021-11-23 17:58:40','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 4.0 Transitional//EN\">\r\n<HTML>\r\n<HEAD>\r\n	\r\n	<TITLE>Hymn to Darkness</TITLE>\r\n	\r\n</HEAD>\r\n<BODY LANG=\"en-US\" DIR=\"LTR\">\r\n<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n<p align=\"center\" style=\"text-indent:0.14in; line-height:150%; margin-bottom:0;margin-top:0\"><B>\r\n<font size=\"4\">Hymn to Darkness</font></B></p>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>HERE\r\nis a modern poem in Bengali. It is characteristically modern, though\r\nperhaps not quite modernist. It is an invocation to Darkness:</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 0.5in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>That darkness is no more,</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 0.5in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>The darkness in which my heart plunged when you came, It\r\nis no more there.</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 0.5in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Many are the lights now around the heart</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 0.5in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Arrayed as in a festive illumination.</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 0.5in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Ceaseless now</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 0.5in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>There is the earth\'s merry-go-round all the time.</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 0.5in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>But beyond still,</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 0.5in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Outside Time, the mind, even this mind stands</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 0.5in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>And sends its call to Thee alone.</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 0.5in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Yes, the Darkness is there no longer;</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 0.5in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>And yet stretching out both the arms</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 0.5in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>My mind yearns to reach the Darkness</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 0.5in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>And itself becomes the Darkness.</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 0.5in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Invocation to Darkness has, it appears, become quite\r\nfashionable among a certain group of modern poets. It is a favourite\r\ntheme on which many a poet, many a good poet has played each in his\r\nway, a characteristic variation. Curiously enough, I came across\r\nabout the same time the work of another poet, a French poet, also\r\nmodern and almost modernist and, curio user still, in the same\r\nmanner, a worshipper of Darkness. He is Yves Bonnefoy, originally\r\nbelonging to the school of Jouve, an earlier modern. He speaks of two\r\nkinds of Night, one darker than the other - the less dark one is our\r\ncommon day with its grey light. The other is on the other shore:</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.17in; margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>Page -  216</FONT><BR>\r\n		</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n <FONT SIZE=3><I>Vers l\' autre rive encore plus nocturne<FONT FACE=\"Luxi Serif\">¹</FONT></I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>This\r\ndarker night on the other shore is not illuminated by any light, but\r\nthere is fire there, fire and its flame and the transparency of that\r\nflame: here is his description of how they stand to each other, that\r\nNight and our familiar day:</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3><I>Une torche est port<FONT FACE=\"Luxi Serif\">é</FONT>e\r\ndans le jour gris,</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3><I>Le feu d<FONT FACE=\"Luxi Serif\">é</FONT>chire\r\nle jour.</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3><I>Il y a que la transparence de la flamme</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3><I>Am<FONT FACE=\"Luxi Serif\">è</FONT>rement nie\r\nle jour.<FONT FACE=\"Luxi Serif\">²</FONT></I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>But\r\nwhy bitterly? Perhaps the day (the common day) tasted bitter in the\r\nmouth of the poet.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.14in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>The poet has not perhaps the spiritual sense as we in\r\nIndia understand it. He speaks in effect of a dark goddess, he calls\r\nher</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.14in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.14in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3><I>Douve profonde et noire<FONT FACE=\"Luxi Serif\">³</FONT></I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent: 0.14in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>He names her Douve, perhaps in memory of his first\r\nmaster Jouve, and addresses her as <I>Sombre Lumi<FONT FACE=\"Luxi Serif\">è</FONT>re\r\n</I>(Dark Light). He evidently means his poetic inspiration; his\r\nvision of the other shore is that of the world of his poetic\r\nexperiences and realisations. But the nature of the contents of that\r\nworld is very characteristic. They are apparently qualities and\r\nobjects fundamentally spiritual - transparent fire and even\r\nmotionless silence. Yes, that world is of wind and fire (compare our\r\nworld of Tapas) and yet calm and tranquil. So the poet sings:</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3><I>Douve sera ton nom au l oin parmi les pierres,</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3><I>Douve profonde et noire,</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3><I>Eau basse irr<FONT FACE=\"Luxi Serif\">é</FONT>ductible\r\no<FONT FACE=\"Luxi Serif\">ù</FONT> l\'effort se perdra.<FONT SIZE=2>4</FONT></I></FONT><BR>\r\n		</P>\r\n<P ALIGN=LEFT STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 0.19in; text-indent: -0.19in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2><FONT FACE=\"Luxi Serif\">¹	</FONT>&quot;Towards the\r\nother bank in a still darker night.&quot;</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 0.19in; text-indent: -0.19in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2><FONT FACE=\"Luxi Serif\">²</FONT> 	A torch is held\r\nup in the day\'s grey,</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 0.19in; text-indent: -0.19in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>	The fire tears rifts in the day.</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 0.19in; text-indent: -0.19in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>	There\'s this: the flame\'s transparence</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left: 0.19in; text-indent: -0.19in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>	Bitterly denies the day.&quot;</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 0.19in; text-indent: -0.19in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2><FONT FACE=\"Luxi Serif\">³</FONT> 	&quot;Douve dark\r\nand black.&quot;</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 0.19in; text-indent: -0.19in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2><FONT SIZE=1 STYLE=\"font-size: 8pt\">4</FONT>	&quot;Douve\r\nshall be your name far off among the stones,</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 0.19in; text-indent: -0.19in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>	Douve dark and black,</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 0.19in; text-indent: -0.19in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>	Irreducible low water where effort shall spend itself.&quot;</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"margin-left: 0.19in; text-indent: -0.19in; margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>Page -  217</FONT><BR>\r\n		</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>Inspiration,\r\naccording to the poet, is not the high swell of garrulousness and\r\nanxious effort. It is the solid bedrock underground when all the\r\nsurface effusions have ebbed away - a  shadowy dark strong tranquil\r\nrepose.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>A modern English poet -Robert Graves -worships a White\r\nGoddess. But from the description he gives of the lady, she would\r\nappear to be more black than white; for she seems to be intimately\r\nconnected with the affairs -that is to say -the mysteries -of Hades\r\nand Hecate, underground worlds and midnight rites. She incarnates as\r\nthe sow, although a white sow, she flows as the sap within plants and\r\nrises as passion and lust in man.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>We in India have a dark god and a dark goddess - Krishna\r\nand Kali. Krishna is dark, his is the deep blue of the sky. Kali is\r\ndark, hers is the blackness ofthe earthly night. The Vaishnava poet\r\nand saint sang:</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.17in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left: 1in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Oh, I love black,</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left: 1in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>For black is the tamal tree, black is Krishna,</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left: 1in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Oh, how I love black.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Ramprasad the Bhakta thus speaks of Kali, his dark\r\nMother: the poem itself is very dark, that is to say, the meaning is\r\ndark, and the style, the phrasing is darker still. A literal\r\ntranslation is out of question. A very free rendering is only\r\npossible:</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 1in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>I have brooded over it and I am utterly confused;</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 1in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>She in whose name one defies dark time,</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 1in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>She at whose feet lies low the Supreme in his pure\r\nwhiteness.</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 1in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Why should she herself be black?</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 1in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Many are the forms of blackness,</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 1in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>But here is a very marvel of blackness.</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 1in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>If you hold it in your heart,</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 1in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>the lotus there shall bloom and burn bright - </FONT>\r\n</P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 1in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Oh, she is dark and her name is Mother Darkness:</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 1in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>She is blacker than blackness.</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 1in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>But one who has seen that beauty is lost for good,</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left: 1in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>He will have no eye for any other beauty.</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P ALIGN=LEFT STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>Are\r\nthe moderns on the same track as these older mystics?</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>Page -  218</FONT><BR>\r\n		</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>But why this panegyric in worship of darkness? Whence\r\nthis fascination for blackness?</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Our ancient Rishis speak of the supreme Light of lights,\r\nthe Source of all the lights that burn here, the Light that is beyond\r\ndarkness, on the other shore. Darkness is this world, the world of\r\nignorance, our earthly consciousness; this is a</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>perception\r\neasily understandable. But in the mystic consciousness of a kind,\r\ndarkness and light seem to be interchangeable. Darkness seems to be a\r\nform of light, nay even of a greater light.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.15in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>It is said, the occultists say, that between the light\r\nof the day, that is to say, the light of the ordinary consciousness\r\nand the higher spiritual light, there is an interim world, an\r\nintermediate zone of consciousness. When one leaves the earthly day,\r\nthe normal consciousness and goes within and to the heights, towards\r\nthe other Light, one enters at first into a dark region (the <I>selva\r\noscura </I>of Dante). Physically also, the scien­tists say today\r\nthat when you leave the earth\'s atmosphere, from a certain height you\r\nno longer see the earthly light but you dive into a darkness where\r\nthe sun does not shine in its glory as on earth. You see and feel the\r\nsunlight again when you approach the sun and are about to be consumed\r\nin its fires. In the same way, we are told that on the spiritual path\r\ntoo, the path of inner consciousness, when you leave the ordinary\r\nconsciousness, when you lose that normal light and yet have not\r\narrived at the other higher light you grope in an intermediary region\r\nof darkness. You have lost the lower knowledge and have not yet\r\ngained the higher knowledge, then you are in that uncertain world of\r\ngreyness or darkness. Or it happens also that while in the\r\ncomparatively faint light of the ordinary consciousness, you are\r\nsuddenly confronted with the Superior Light -through some grace\r\nperhaps -you cannot stand the light and get blinded and see sheer\r\ndarkness. Again, the infinite sky in its fathomless depth appears to\r\nthe naked eye blue, deep blue, blue-black. Light concentrated,\r\nsolidified, materialised becomes a speck of darkness to the human\r\neye. Do we not say today that a particle of matter (consolidated\r\ndarkness) is only a quantum of concentrated light-energy?</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.14in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Something of these supraphysical experiences must have\r\nentered into the consciousness of the modern poets who have</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent: 0.14in; margin-bottom: 0; border-top: medium none; border-bottom: 1px solid #000000; border-left: medium none; border-right: medium none; padding-top: 0in; padding-bottom: 0.03in; padding-left: 0in; padding-right: 0in; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=2>Page - 219</FONT><BR>\r\n		</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.14in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>also fallen in love with darkness and blackness -have\r\nbecome adorers, although they do not know, of <I>Shy<FONT FACE=\"Luxi Serif\">a</FONT>ma\r\n</I>and <I>Shy<FONT FACE=\"Luxi Serif\">a</FONT>m<FONT FACE=\"Luxi Serif\">a</FONT>.</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<FONT SIZE=3>Here, for example, is a hymn from the Rig Veda, a whole\r\nhymn addressed by Rishi Kushika to Night. Listen how the Rishi\r\ninvokes his black goddess: Night and Light are unified - almost one\r\n-in his consciousness. The Vedic Rishis considered Night as only\r\nanother form or function of <I>Day - naktoasa saman<FONT FACE=\"Luxi Serif\">a</FONT>s<FONT FACE=\"Luxi Serif\">a</FONT>\r\n vir<FONT FACE=\"Luxi Serif\">u</FONT>Pe-Night </I>and Dawn have\r\nthe same mind although the forms are different.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent: 0.16in; margin-bottom: 0; line-height: 150%; margin-top:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>ODE\r\nTO DARKNESS</FONT></P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>(Rigveda-X.\r\n127.)</FONT></P>\r\n<P ALIGN=CENTER STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>NIGHT\r\nspreads wide, she comes everywhere, a Goddess with shining eyes-she\r\nlooms over these glories as their overlord. (1)</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>The\r\nImmortal Goddess fills up the Vast, above and below. She compels the\r\ndarkness with her light (2)</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>The\r\nGoddess comes and veils her sister, the Dawn and glows through the\r\nblackness.(3)</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>She\r\nis now that to us wherein we shall rest even as birds do on a tree.\r\n(4)</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>In<B>\r\n</B>her repose all habitations, all the footed and winged crea­tures,\r\neven the fast racing eagle. (5)</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>0\r\nOcean-born Goddess! Smite the wolf, he or she, smite the robber!\r\nCarry us safely through. (6)</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>Black\r\ndarkness clings to me all around; it stands here firm. Dawn! clear it\r\neven as you do my debts. (7)</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-bottom: 0; line-height: 150%; margin-top:0\"><FONT SIZE=3>Daughter\r\nof Heaven! A Herd of light is this hymn of victory that moves towards\r\nyou. I have made it for your sake. Do thou accept it, 0 Night. <FONT FACE=\"Arial Narrow, sans-serif\">(8)</FONT></FONT></P>\r\n<p align=\"center\" style=\"line-height:150%; margin-bottom:0;margin-top:0\"><span style=\"font-size:10pt;\">\r\n<font face=\"Times New Roman\">Page - 220</font></span></p>\r\n<hr align=\"justify\" style=\"line-height:0.17in; margin-bottom:0in;\">\r\n<p align=\"right\" style=\"line-height:150%; margin-bottom:0;margin-top:0\">\r\n<a href=\"-00_Ccontent\"><img src=\"/Nolini/Volume-2/_Gif_Image/home03a.gif\" width=\"38\" height=\"49\" border=\"0\"></a></p>\r\n		</td>\r\n	</tr>\r\n</table>\r\n</BODY>\r\n</HTML>','-30_Hymn to Darkness','','publish','closed','open','','30_hymn-to-darkness','','','2021-11-23 17:58:40','2021-11-23 17:58:40','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/30_hymn-to-darkness/',0,'post','',0),(1955,1,'2021-11-23 17:58:40','2021-11-23 17:58:40','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<html xmlns:v=\"urn:schemas-microsoft-com:vml\"\r\nxmlns:o=\"urn:schemas-microsoft-com:office:office\"\r\nxmlns:w=\"urn:schemas-microsoft-com:office:word\"\r\nxmlns=\"http://www.w3.org/TR/REC-html40\">\r\n\r\n<head>\r\n<meta http-equiv=Content-Type content=\"text/html; charset=utf-8\">\r\n<title>The Beautiful\r\nin the Upanishads</title>\r\n</head>\r\n\r\n<body lang=EN-US link=blue vlink=blue style=\'tab-interval:.5in\'>\r\n<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n<p class=\"western\" align=\"center\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><b>\r\n<font size=\"4\">The Beautiful\r\nin the Upanishads</font></b></p>\r\n<div class=Section1>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><i>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; WHEN the Rigveda says</i></p>\r\n\r\n<p class=western style=\'margin-left:113.4pt; line-height:150%; margin-top:0; margin-bottom:0\'><i>idam śrestham JyotisÄm Jyotih\r\nÄgÄt</i></p>\r\n\r\n<p class=western style=\'margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\'><i>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; citrah praketo ajanita vibhvÄ</i></p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\'margin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'>Lo! the supreme Light of lights is\r\ncome, a varied</p>\r\n\r\n<p class=western style=\'margin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'>awakening is born, wide manifest</p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\'margin-left:113.95pt; line-height:150%; margin-top:0; margin-bottom:0\'><i>ru<span\r\nstyle=\'font-family:\"Luxi Serif\"\'>ś</span>advast<span style=\'font-family:\r\n\"Luxi Serif\"\'>Ä</span> ru<span style=\'font-family:\"Luxi Serif\"\'>ś</span>at<span\r\nstyle=\'font-family:\"Luxi Serif\"\'>ī</span> <span style=\'font-family:\"Luxi Serif\"\'>ś</span>wety<span\r\nstyle=\'font-family:\"Luxi Serif\"\'>Ä</span>g<span style=\'font-family:\"Luxi Serif\"\'>Ä</span>t</i></p>\r\n\r\n<p class=western style=\'margin-left:113.95pt; line-height:150%; margin-top:0; margin-bottom:0\'><i><span style=\'font-family:\"Luxi Serif\"\'>Ä</span>raigu\r\nkrisn<span style=\'font-family:\"Luxi Serif\"\'>Ä</span> sadan<span\r\nstyle=\'font-family:\"Luxi Serif\"\'>Ä</span>nyasy<span style=\'font-family:\r\n\"Luxi Serif\"\'>Äh</span></i></p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\" align=\"left\">The white Mother comes reddening with the ruddy child; the\r\ndark Mother opens wide her chambers, the feeling and the expression of the beautiful raise no\r\nquestioning; they are authentic as well as evident. All will recognise at once\r\nt at we have here beautiful things said in a beautiful way. No less authentic\r\nhowever is the sense of the beautiful that underlies these Upanishadic lines:</p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\'margin-left:112.55pt; line-height:150%; margin-top:0; margin-bottom:0\'><i>na tatra sūryo bhÄti na\r\ncandratÄrakam</i></p>\r\n\r\n<p class=western style=\'margin-left:112.55pt; line-height:150%; margin-top:0; margin-bottom:0\'><i>nemÄ vidyuto bhÄnti kuto\'yam\r\nagnih</i></p>\r\n\r\n<p class=western style=\'margin-left:112.55pt; line-height:150%; margin-top:0; margin-bottom:0\'><i>tameva bhÄntam anubhÄti sarvam</i></p>\r\n\r\n<p class=western style=\'margin-left:112.55pt; line-height:150%; margin-top:0; margin-bottom:0\'><i>tasya bhÄsÄ sarvam idam\r\nvibhÄti</i></p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">There the sun shines not, nor the moon, nor the stars; these\r\nlightnings too there shine not; how then this fire! That shines and therefore\r\nall shine in its wake; by the sheen of That, all this shines.</p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\'text-indent:17.3pt; line-height:150%; margin-top:0; margin-bottom:0\'>Only, to some perhaps the beauty\r\nmay not appear as<o:p>&nbsp;</o:p>evident and apparent. </p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p class=western align=center style=\'text-align:center;text-indent:17.3pt;\r\nborder:medium none;mso-border-bottom-alt:solid black .75pt;padding:0in;mso-padding-alt:\r\n0in 0in 2.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span style=\'font-size:10.0pt;\'>Page – 36</span></p>\r\n\r\n</div>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">The Spirit of beauty that resides in the Upanishadic consciousness is more retiring and reticent. It dwells in its own\r\nprivacy, in its own home, as it were, and therefore chooses to be bare and\r\naustere, simple and sheer. Beauty means usually the beauty of form, even if it\r\nbe not always the decorative, ornamental and sumptuous form. The early Vedas\r\naimed at the perfect form <i>(sur<span style=\'font-family:\"Luxi Serif\"\'>ū</span>pakrtnum),\r\n</i>the faultless expression, the integral and complete embodiment; the gods\r\nthey envisaged and invoked were gleaming powers carved out of harmony and\r\nbeauty and figured close to our modes of apprehension <i>(s<span\r\nstyle=\'font-family:\"Luxi Serif\"\'>ū</span>p<span style=\'font-family:\"Luxi Serif\"\'>Ä</span>yan<span\r\nstyle=\'font-family:\"Luxi Serif\"\'>Äh</span>). </i>But the Upanishads came to lay\r\nstress upon what is beyond the form, what the eye cannot see nor the vision\r\nreflect:</p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\'margin-left:111.7pt; line-height:150%; margin-top:0; margin-bottom:0\'><i>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; na sandr<span\r\nstyle=\'font-family:\"Luxi Serif\"\'>ś</span>i ti tisthati r<span\r\nstyle=\'font-family:\"Luxi Serif\"\'>ū</span>pamasya</i></p>\r\n\r\n<p class=western style=\'margin-left:133.55pt; line-height:150%; margin-top:0; margin-bottom:0\'><i>na caksus<span\r\nstyle=\'font-family:\"Luxi Serif\"\'>Ä</span> pa<span style=\'font-family:\r\n\"Luxi Serif\"\'>ś</span>yati ka<span style=\'font-family:\"Luxi Serif\"\'>ś</span>canainam</i></p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\'margin-left:52.45pt; line-height:150%; margin-top:0; margin-bottom:0\'>Its figure does not lie in the\r\nfield of vision, none can see it with the eye</p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\'text-indent:9.9pt; line-height:150%; margin-top:0; margin-bottom:0\'>The form of a thing can be\r\nbeautiful; but the formless too has its beauty. Indeed, the beauty of the\r\nformless, that is to say, the very sum and substance, the ultimate essence, the\r\nsoul of beauty – that is what suffuses, with in-gathered colour and enthusiasm,\r\nthe realisation and poetic creation of the Upanishadic seer. All the forms that\r\nare scattered abroad in their myriad manifest beauty hold within themselves a\r\nsecret Beauty and are reflected or projected out of it. This veiled Name of\r\nBeauty can be compared to nothing on the phenomenal hemisphere of Nature; it\r\nhas no adequate image or representation below:</p>\r\n<p class=western style=\'text-indent:9.9pt; line-height:150%; margin-top:0; margin-bottom:0\'>&nbsp;</p>\r\n\r\n<p class=western style=\'margin-left:111.7pt; line-height:150%; margin-top:0; margin-bottom:0\'><i>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; na tasya pratim<span\r\nstyle=\'font-family:\"Luxi Serif\"\'>Ä</span> asti -</i></p>\r\n\r\n<p class=western style=\'margin-left:112.55pt; line-height:150%; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">it cannot be defined or figured in the terms of the phenomenal\r\nconsciousness. In speaking of it, however, the Upanishads invariably and\r\nrepeatedly refer to two attributes that characterise its fundamental nature.\r\nThese two aspects have made such an impression upon the consciousness of the\r\nUpanishadic seer that his enthusiasm almost wholly plays about them and is<o:p>&nbsp;</o:p>centred \r\non them. </p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p class=western align=center style=\'text-align:center;border:medium none;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in;mso-padding-alt:0in 0in 2.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;\'>Page – 37</span></p>\r\n\r\n</div>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">When he contemplates or communes with the\r\nSupreme Object, these seem to him to be the mark of its authenticity, the seal\r\nof its high status and the reason of all the charm and magic it possesses. The\r\nfirst aspect or attribute is that of light – the brilliance, the solar\r\neffulgence<i> – ravituly-ar<span style=\'font-family:\"Luxi Serif\"\'>ū</span>pah\r\n– the </i>bright, clear, shadow less Light of lights – virajam <span\r\nstyle=\'font-family:\"Luxi Serif\"\'>ś</span><i>ubhram jyotis<span\r\nstyle=\'font-family:\"Luxi Serif\"\'>Ä</span>m jyotih. </i>The second aspect is\r\nthat of delight, the bliss, the immortality inherent in that wide effulgence – <span\r\nstyle=\'font-family:\"Luxi Serif\"\'>Ä</span><i>nandar<span\r\nstyle=\'font-family:\"Luxi Serif\"\'>ū</span>pam amrtam yad vibh<span\r\nstyle=\'font-family:\"Luxi Serif\"\'>Ä</span>ti.</i></p>\r\n\r\n<p class=western style=\'text-indent:11.6pt; line-height:150%; margin-top:0; margin-bottom:0\'>And what else is the true\r\ncharacter, the soul of beauty than light and delight? &quot;A thing of beauty\r\nis a joy for ever.&quot; And a thing of joy is a thing of light. Joy is the\r\nradiance rippling over a thing of beauty. Beauty is always radiant: the charm,\r\nthe loveliness of an object is but the glow of light that it emanates. And it\r\nwould not be a very incorrect mensuration to measure the degree of beauty by\r\nthe degree of light radiated. The diamond is not only a thing of value, but a\r\nthing of beauty also, because of the concentrated and undimmed light that it\r\nenshrines within itself. A dark, dull and dismal thing, devoid of interest and\r\nattraction becomes aesthetically precious and significant as soon as the artist\r\npresents it in terms of the values of light. The entire art of painting is\r\nnothing but the expression of beauty, in and through the modalities of light.</p>\r\n\r\n<p class=western style=\'text-indent:11.6pt; line-height:150%; margin-top:0; margin-bottom:0\'>And where there is light, there is\r\ncheer and joy. <i>Rasamaya </i>and <i>jyotirmaya </i>are thus the two conjoint\r\ncharacteristics fundamental to the nature of the ultimate reality. Sometimes\r\nthese two are named as the \'solar and the lunar aspect. The solar aspect refers\r\nobviously to the Light, that is to say, to the Truth; the lunar aspect refers\r\nto the <i>rasa </i>(Soma), to Immortality, to Beauty proper –</p>\r\n\r\n<p class=western style=\'text-indent:11.6pt; line-height:150%; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\'margin-left:113.4pt; line-height:150%; margin-top:0; margin-bottom:0\'><i>yatte susamam hrdayam adhi\r\ncandramasi <span style=\'font-family:\"Luxi Serif\"\'>ś</span>ritam</i></p>\r\n\r\n<p class=western style=\'margin-left:113.4pt; line-height:150%; margin-top:0; margin-bottom:0\'><i>ten<span\r\nstyle=\'font-family:\"Luxi Serif\"\'>Ä</span>mrtatvasye<span\r\nstyle=\'font-family:\"Luxi Serif\"\'>ś</span>ena</i></p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\'margin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'>O Lord of Immortality! Thy\' heart\r\nof beauty that is sheltered in the moon –</p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">or, as the Prasna Upanishad has it,</p>\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><i>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; rayireva candram<span style=\'font-family:\"Luxi Serif\"\'>Ä</span>h\r\n. </i>. . <i>m<span style=\'font-family:\"Luxi Serif\"\'>ū</span>firtireva\r\nrayih</i></p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p class=western align=center style=\'text-align:center;border:medium none;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in;mso-padding-alt:0in 0in 2.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;\'>Page – 38</span></p>\r\n\r\n</div>\r\n\r\n<p class=western style=\'margin-left:54.7pt; line-height:150%; margin-top:0; margin-bottom:0\'>The Moon means Delight... and\r\nDelight means the created form.</p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\'text-indent:9.9pt; line-height:150%; margin-top:0; margin-bottom:0\'>The perception of beauty in the\r\nUpanishadic consciousness is something elemental-of concentrated essence. It<b>\r\n</b>silhouettes the main contour, outlines the primordial gestures. Pregnant\r\nand pulsating with the burden of beauty, the <i>mantra </i>here reduces its\r\nexternal expression to a minimum. The body is bare and unadorned, and even in\r\nits nakedness, it has not the emphatic and vehement musculature of an athlete;\r\nrather it tends to be slim and slender and yet vibrant with the inner nervous\r\nvigour and glow. What can be more bare and brief and full to the brim of a\r\nself-gathered luminous energy than, for example:</p>\r\n\r\n<p class=western style=\'text-indent:9.9pt; line-height:150%; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\'margin-left:113.4pt; line-height:150%; margin-top:0; margin-bottom:0\'><i>yat pr<span\r\nstyle=\'font-family:\"Luxi Serif\"\'>Ä</span>nena na praniti yena pr<span\r\nstyle=\'font-family:\"Luxi Serif\"\'>Ä</span>nah</i></p>\r\n\r\n<p class=western style=\'margin-left:0; line-height:150%; margin-top:0; margin-bottom:0\'><i>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; pr<span\r\nstyle=\'font-family:\"Luxi Serif\"\'>Ä</span>n<span style=\'font-family:\"Luxi Serif\"\'>ī</span>yate\r\ntadeva brahma – </i></p>\r\n<p class=western style=\'margin-left:142.6pt; line-height:150%; margin-top:0; margin-bottom:0\'>&nbsp;</p>\r\n\r\n<p class=western style=\'margin-left:55.55pt; line-height:150%; margin-top:0; margin-bottom:0\'>That which lives not by Life, but\r\nwhich makes Life live-That is Brahman.<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">or,<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\'margin-left:111.7pt; line-height:150%; margin-top:0; margin-bottom:0\'><i>n<span style=\'font-family:\r\n\"Luxi Serif\"\'>Ä</span>lpe sukhamasti bh<span style=\'font-family:\"Luxi Serif\"\'>ū</span>maiva\r\nsukham. </i>. <i>.yo vai </i></p>\r\n\r\n<p class=western style=\'margin-left:111.7pt; line-height:150%; margin-top:0; margin-bottom:0\'><i>bh<span\r\nstyle=\'font-family:\"Luxi Serif\"\'>ū</span>m<span style=\'font-family:\"Luxi Serif\"\'>Ä</span>\r\ntadamrtam atka yadalpam tanmartyam –</i></p>\r\n\r\n<p class=western style=\'margin-left:111.7pt; line-height:150%; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\'margin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'>In the Little there lies no\r\nhappiness, the Vast alone is the Happiness. The Vast is the Immortality, the\r\nLittle is the Mortality.</p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\'text-indent:9.9pt; line-height:150%; margin-top:0; margin-bottom:0\'>The rich and sensuous beauty\r\nluxuriating in high colour and ample decoration that one meets often in the\r\ncreation of the earlier Vedic seers returned again, in a more chiselled and\r\npolished and stylised manner, in the classical poets. The Upanishads in this\r\n.respect have a certain kinship with the early poets of the intervening age –\r\nVyasa and Valmiki. <i>Upam<span style=\'font-family:\"Luxi Serif\"\'>Ä</span>\r\nK<span style=\'font-family:\"Luxi Serif\"\'>Ä</span>lid<span\r\nstyle=\'font-family:\"Luxi Serif\"\'>Ä</span>sasya </i>--Kalidasa revels in figures\r\nand images; they are profusely heaped on one another and usually possess a\r\ncomplex and composite texture. Valmiki\'s images are simple and elemental, brief\r\nand instinct with a vast resonance, spare and full of power. The same brevity\r\nand simplicity, vibrant<o:p>&nbsp;</o:p></p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p class=western align=center style=\'text-align:center;text-indent:9.9pt;\r\nborder:medium none;mso-border-bottom-alt:solid black .75pt;padding:0in;mso-padding-alt:\r\n0in 0in 2.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span style=\'font-size:10.0pt;\'>Page – 39</span></p>\r\n\r\n</div>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">with an extraordinary power of evocation, are also\r\ncharacteristic of the Upanishadic <i>mantra. </i>With Valmiki\'s</p>\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</p>\r\n\r\n<p class=western style=\'margin-left:111.7pt; line-height:150%; margin-top:0; margin-bottom:0\'><i><span style=\'font-family:\"Luxi Serif\"\'>Ä</span>k<span\r\nstyle=\'font-family:\"Luxi Serif\"\'>Äś</span>amiva dusp<span\r\nstyle=\'font-family:\"Luxi Serif\"\'>Ä</span>ram</i></p>\r\n<p class=western style=\'margin-left:111.7pt; line-height:150%; margin-top:0; margin-bottom:0\'>&nbsp;</p>\r\n\r\n<p class=western style=\'margin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'>like the sky hard to cross over,<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">or,<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\'margin-left:112.55pt;font-weight:medium; line-height:150%; margin-top:0; margin-bottom:0\'><i>gat<span\r\nstyle=\'font-family:\"Luxi Serif\"\'>Ä</span>rcisamiv<span style=\'font-family:\r\n\"Luxi Serif\"\'>Ä</span>nalam –</i></p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\'margin-left:57.0pt; line-height:150%; margin-top:0; margin-bottom:0\'>like a fire whose light of flame is\r\ngone,<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">or,<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\'margin-left:113.4pt; line-height:150%; margin-top:0; margin-bottom:0\'><i>tejas<span\r\nstyle=\'font-family:\"Luxi Serif\"\'>Ä</span>dityasamk<span\r\nstyle=\'font-family:\"Luxi Serif\"\'>Äś</span>ah ksamay<span\r\nstyle=\'font-family:\"Luxi Serif\"\'>Ä</span> Prthiv<span style=\'font-family:\r\n\"Luxi Serif\"\'>ī</span>samah –</i></p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\'margin-left:54.7pt; line-height:150%; margin-top:0; margin-bottom:0\'>fiery as the burning sun, full of\r\nforbearance like the earth,</p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">can be compared, in respect of vivid and graphic terseness and\r\npointedness and suggestive reverberation, the Upanishadic</p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\'margin-left:111.7pt; line-height:150%; margin-top:0; margin-bottom:0\'><i><span style=\'font-family:\"Arial Narrow\"\'>vrksa\r\na </span>iva stabdho divi tisthatyekah –</i></p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\'margin-left:55.55pt; line-height:150%; margin-top:0; margin-bottom:0\'>The One stands alone in the heaven\r\nmotionless, like a tree against the sky,<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">or,<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\'margin-left:113.4pt; line-height:150%; margin-top:0; margin-bottom:0\'><i><span style=\'font-family:\"Luxi Serif\"\'>ś</span>aravat\r\ntanmayo bhavet –</i></p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\'margin-left:55.55pt; line-height:150%; margin-top:0; margin-bottom:0\'>Be wholly fixed on That, like an\r\narrow on its target,<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">or again,</p>\r\n\r\n<p class=western style=\'margin-left:112.55pt; line-height:150%; margin-top:0; margin-bottom:0\'><i>yathem<span\r\nstyle=\'font-family:\"Luxi Serif\"\'>Ä</span> nadyah syandam<span\r\nstyle=\'font-family:\"Luxi Serif\"\'>Ä</span>n<span style=\'font-family:\"Luxi Serif\"\'>Ä</span>\r\nsamudr<span style=\'font-family:\"Luxi Serif\"\'>Ä</span>yan<span\r\nstyle=\'font-family:\"Luxi Serif\"\'>Ä</span>h –</i></p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">like these rivers that flowing journey towards the sea.</p>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=western style=\'text-indent:11.05pt; line-height:150%; margin-top:0; margin-bottom:0\'>Art at its highest tends to become\r\nalso the simplest and the most unconventional; and it is then the highest art,\r\nprecisely because it does not aim at being artistic. The aesthetic motive is\r\ntotally absent in the Upanishads; the sense of beauty is there, but it is\r\nattendant upon and involved in a deeper strand of consciousness. That\r\nconsciousness seeks consciousness itself, the fullness of consciousness, the\r\nawareness and possession\r\n<o:p>&nbsp;</o:p></p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p class=western align=center style=\'text-align:center;text-indent:11.05pt;\r\nborder:medium none;mso-border-bottom-alt:solid black .75pt;padding:0in;mso-padding-alt:\r\n0in 0in 2.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span style=\'font-size:10.0pt;\'>Page – 40</span></p>\r\n\r\n</div>\r\n\r\n<p class=western style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">of the Truth and Reality,-the one thing which, if known, gives\r\nthe knowledge of all else. And this consciousness of the Truth is also Delight,\r\nthe perfect Bliss, the Immortality where the whole universe resolves itself\r\ninto its original state of <i>rasa, </i>that is to say, of essential and\r\ninalienable harmony and beauty.<o:p>&nbsp;</o:p></p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p class=western align=center style=\'text-align:center;border:medium none;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in;mso-padding-alt:0in 0in 2.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;\'>Page – 41</span></p>\r\n\r\n</div>\r\n\r\n  <p align=right style=\'text-align:right; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n	<a href=\"-01-Index\" style=\"color: blue\"><span\r\nstyle=\'text-decoration:none;text-underline:none\'>\r\n	</span><span\r\nstyle=\'text-decoration:none;text-underline:none\'>\r\n	<a style=\"color: blue\" href=\"-00_Ccontent\"><img border=0 width=38\r\nheight=48 id=\"_x0000_i1025\" src=\"/Nolini/Volume-2/_Gif_Image/home03a.gif\"></a></span></a></p>\r\n\r\n  <div align=right> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n\r\n</div>\r\n\r\n		</td>\r\n	</tr>\r\n</table>\r\n\r\n</body>\r\n\r\n</html>\r\n','-04_The Beautiful in the Upanishads','','publish','closed','open','','04_the-beautiful-in-the-upanishads','','','2021-11-23 17:58:40','2021-11-23 17:58:40','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/04_the-beautiful-in-the-upanishads/',0,'post','',0),(1956,1,'2021-11-23 17:58:40','2021-11-23 17:58:40','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 3.2//EN\">\r\n<html xmlns:v=\"urn:schemas-microsoft-com:vml\"\r\nxmlns:o=\"urn:schemas-microsoft-com:office:office\"\r\nxmlns:w=\"urn:schemas-microsoft-com:office:word\"\r\nxmlns=\"http://www.w3.org/TR/REC-html40\">\r\n\r\n<head>\r\n<meta http-equiv=Content-Type content=\"text/html; charset=utf-8\">\r\n<title>Rabindranath Tagore: A Great Poet, A\r\nGreat Man</title>\r\n</head>\r\n\r\n<body lang=EN-US link=blue vlink=blue style=\'tab-interval:.5in\'>\r\n\r\n<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n\r\n<div class=Section1> \r\n\r\n<p align=right style=\'text-align:center; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span lang=EN style=\'mso-ansi-language:EN; font-weight:700\'>\r\n<font size=\"4\">Rabindranath Tagore: A Great Poet, A\r\nGreat Man</font></span><span style=\'font-size:18.0pt\'><o:p></o:p></span></p>\r\n\r\n<p style=\'text-indent:53.0pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p style=\'text-align:justify;text-indent:5.4pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:\r\nEN\'>TAGORE is a great poet: he will be remembered as one of the I greatest\r\nworld-poets. But humanity owes him another – perhaps a greater – debt of\r\ngratitude: his name has a higher value, a more significant potency for the\r\nfuture.<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify;text-indent:10.2pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>In an age when Reason was considered as the\r\nhighest light given to man, Tagore pointed to the Vision of the mystics as\r\nalways the still greater light; when man was elated with undreamt-of worldly\r\nsuccess, puffed up with incomparable material possessions and powers, Tagore\'s\r\nvoice rang clear and emphatic in tune with the cry of the ancients: &quot;What\r\nshall I do with all this mass of things, if I am not made immortal by\r\nthat?&quot; When men, in their individual as well as collective egoism, were\r\nscrambling for earthly gains and hoards, he held before them vaster and cleaner\r\nhorizons, higher and deeper ways of being and living, maintained the sacred\r\nsense of human solidarity, the living consciousness of the Divine, one and\r\nindivisible. When the Gospel of Power had all but hypnotised men\'s minds, and\r\nSuperman or God-man came to be equated with the Titan, Tagore saw through the\r\nfalsehood and placed in front and above all the old-world eternal verities of\r\nlove and self-giving, harmony and mutuality, sweetness and light. When\r\npessimism, cynicism, agnosticism struck the major chord of human temperament,\r\nand grief and frustration and death and decay were taken as a matter of course\r\nto be the inevitable order of earthly <i>life – bhasmantam idam shariram – </i>he\r\ncontinued to sing the song of the Rishis that Ananda and Immortality are the\r\nbreath of things, the birthright of human beings. When Modernism declared with\r\na certitude never to<o:p></o:p></span></p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p align=center style=\'text-align:center;text-indent:10.2pt;border:medium none;\r\nmso-border-bottom-alt:solid black .75pt;padding:0in;mso-padding-alt:0in 0in 2.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nlang=EN style=\'font-size:10.0pt;mso-ansi-language:EN\'>Page – 97</span><span\r\nlang=EN style=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n</div>\r\n\r\n<p style=\'text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>be\r\ncontested that Matter is Brahman, Tagore said with the voice of one who knows\r\nthat Spirit is Brahman.<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify;text-indent:11.6pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>Tagore is in direct line with those bards who have\r\nsung of the Spirit, who always soared high above the falsehoods and uglinesses\r\nof a merely mundane life and lived in the undecaying delights and beauties of a\r\ndiviner consciousness. Spiritual reality was the central theme of his poetic\r\ncreation: only and naturally he viewed it in a special way and endowed it with\r\na special grace. We know of another God-intoxicated man, the Jewish philosopher\r\nSpinoza, who saw things sub specie <i>aeternitatis, </i>under the figure or\r\nmode of eternity. Well, Tagore can be said to see things, in their essential\r\nspiritual reality, under the figure or mode of beauty. Keats indeed spoke of\r\ntruth being beauty and beauty truth. But there is a great difference in the\r\noutlook and inner experience. A worshipper of beauty, unless he rises to the\r\nUpanishadic norm, is prone to become sensuous and pagan. Keats was that,\r\nKalidasa was that, even Shelley was not far different. The spiritual vein in\r\nall these poets remains secondary. <span style=\'font-weight:medium\'>In</span><b>\r\n</b>the old Indian master, it is part of his intellectual equipment, no doubt,\r\nbut nothing much more than that. <span style=\'font-weight:medium\'>In</span><b> </b>the\r\nother two it comes in as strange flashes from an unknown country, as a sort of\r\nirruption or on the peak of the poetic afflatus or <i>enthousiasmos.</i><o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify;text-indent:11.35pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>The world being nothing but Spirit made visible\r\nis, according to Tagore, fundamentally a thing of beauty. The scars and spots\r\nthat are on the surface have to be removed and mankind has to repossess and\r\nclothe itself with that mantle of beauty. The world is beautiful, because it is\r\nthe image of the Beautiful, because it harbours, expresses and embodies the\r\nDivine who is Beauty supreme. Now by a strange alchemy, a wonderful effect of\r\npolarisation, the very spiritual element in Tagore has made him almost a pagan\r\nand even a profane. For what are these glories of Nature and the still more\r\nexquisite glories that the human body has captured? They are but vibrations and\r\nmodulations of beauty-the delightful names and forms of the supreme Lover and\r\nBeloved.<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify;text-indent:11.6pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>Socrates is said to have brought down Philosophy\r\nfrom Heaven to live among men upon earth. A similar exploit can be ascribed to\r\nTagore. The Spirit, the bare transcendental Reality contemplated by the\r\northodox Vedantins, has been<o:p>&nbsp;</o:p></span></p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p align=center style=\'text-align:center;text-indent:11.6pt;border:medium none;\r\nmso-border-bottom-alt:solid black .75pt;padding:0in;mso-padding-alt:0in 0in 2.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nlang=EN style=\'font-size:10.0pt;mso-ansi-language:EN\'>Page – 98</span><span\r\nlang=EN style=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n</div>\r\n\r\n<p style=\'text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>brought\r\nnearer to our planet, close to human consciousness in Tagore\'s vision, being\r\nclothed in earth and flesh and blood, made vivid with the colours and contours\r\nof the physical existence. The Spirit, yes and by all means, but not\r\nnecessarily asceticism and monasticism. So Tagore boldly declared in those\r\nfamous lines of his:<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p style=\'margin-left:56.15pt;text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>Mine is not the deliverance achieved through mere\r\nrenunciation. Mine rather the freedom that tastes itself in a thousand\r\nassociations.</span><span lang=EN style=\'font-family:\"Luxi Serif\";mso-ansi-language:\r\nEN\'>&sup1;</span><span lang=EN style=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify;text-indent:13.6pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>The spirit of the age demands this new gospel.\r\nMankind needs and awaits a fresh revelation. The world and life are not an\r\nillusion or a lesser reality: they are, if taken rightly, as real as the pure\r\nSpirit itself. Indeed, Spirit and Flesh, Consciousness and Matter are not\r\nantinomies; to consider them as such is itself an illusion. <span\r\nstyle=\'font-weight:medium\'>In</span><b> </b>fact, they are only two poles or\r\nmodes or aspects of the same reality. To separate or divide them is a one-sided\r\nconcentration or abstraction on the part of the human mind. The fulfilment of\r\nthe Spirit is in its expression through Matter; human life too reaches its\r\nhighest term, its <i>summum bonum, </i>in embodying the spiritual consciousness\r\nhere on earth and not dissolving itself in the Transcendence. That is the new\r\nDispensation which answers to the deepest aspiration in man and towards which\r\nhe has been travelling through the ages in the course of the evolution of his\r\nconsciousness. Many, however, are the prophets and sages who have set this\r\nideal before humanity and more and more insistently and clearly as we come\r\nnearer to the age we live in. But none or very few have expressed it with such\r\nbeauty and charm and compelling persuasion. It would be carping criticism to\r\npoint out-as some, purists one may call them, have done-that in poetising and\r\naesthetising the spiritual truth and reality, in trying to make it human and\r\nterrestrial, he has diminished and diluted the original substance, in\r\nendeavouring to render the diamond iridescent, he has turned it into a baser\r\nalloy. Tagore\'s is a poetic soul, it must be admitted; and it is not necessary\r\nthat one should find in his ideas and experiences and utterances the cent per\r\n.cent accuracy and inevitability of</span></p>\r\n<p style=\'text-align:justify;text-indent:13.6pt; line-height:150%; margin-top:0; margin-bottom:0\'>&nbsp;</p>\r\n\r\n<p style=\'text-align:justify;text-indent:11.6pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'font-size:10.0pt;font-family:\"Luxi Serif\";mso-ansi-language:EN\'>&sup1;</span><span\r\nlang=EN style=\'font-size:10.0pt;mso-ansi-language:EN\'> &quot;Deliverance is not\r\nfor me in renunciation. I feel the embrace of freedom in a thousand bonds of\r\ndelight.&quot; <i>-Gitanjali,</i></span><span lang=EN style=\'mso-ansi-language:\r\nEN\'><o:p></o:p></span></p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p align=center style=\'text-align:center;text-indent:11.6pt;border:medium none;\r\nmso-border-bottom-alt:solid black .75pt;padding:0in;mso-padding-alt:0in 0in 2.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nlang=EN style=\'font-size:10.0pt;mso-ansi-language:EN\'>Page – 99</span><span\r\nlang=EN style=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n</div>\r\n\r\n<p style=\'text-align:justify;text-indent:-.85pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>a Yogic consciousness. Still his major\r\nperceptions, those that count, stand and are borne out by the highest spiritual\r\nrealisation.<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify;text-indent:10.75pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>Tagore is no inventor or innovator when he posits\r\nSpirit as Beauty, the spiritual consciousness as the ardent rhythm of ecstasy.\r\nThis experience is the very core of Vaishnavism and for which Tagore is\r\nsometimes called a Neo-Vaishnava. The Vaishnava sees the world pulsating in\r\nglamorous beauty as the Lila (Play) of the Lord, and the Lord, God himself, is\r\nnothing but Love and Beauty. Still Tagore is not all Vaishnava or merely a\r\nVaishnava; he is in addition a modern (the carping voice will say, there comes\r\nthe dilution and adulteration) – in the sense that problems exist for\r\nhim-social, political, economic, national, humanitarian-which have to be faced\r\nand solved: these are not merely mundane, but woven into the texture of the\r\nfundamental problem of human destiny,. of Soul and Spirit and God. A Vaishnava\r\nwas, in spite of his acceptance of the world, an <i>introvert, </i>to use a\r\nmodern psychological phrase, not necessarily in the pejorative sense, but in\r\nthe neutral scientific sense. He looks upon the universe\' and human life as the\r\nplay of the Lord, as an actuality and not mere illusion indeed; but he does not\r\nparticipate or even take interest in the dynamic working out of the world\r\nprocess, he does not care to know, has no need of knowing that there is a\r\nterrestrial purpose and a diviner fulfilment of the mortal life upon earth. The\r\nVaishnava dwells more or less absorbed in the Vaikuntha of his inner\r\nconsciousness; the outer world, although real, is only a symbolic shadow – play\r\nto which he can but be a witness-real, is only a nothing more.<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify;text-indent:10.75pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>A modern idealist of the type of a reformer would\r\nnot be satisfied with that role. If he is merely a moralist reformer, he will\r\nrevolt against the &quot;witness business&quot;, calling it a <i>laissez</i>-<i>faire\r\n</i>mentality of bygone days. A spiritual reformer would ask for more – a\r\ndynamic union with the Divine Will and Consciousness, not merely a passive\r\nenjoyment in the Bliss, so that he may be a luminous power or agent for the\r\nexpression of divine values in things mundane.<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify;text-indent:11.6pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>Not the acceptance of the world as it is, not even\r\na joyous acceptance, viewing it as an inexplicable and mysterious and magic\r\nplay of ,God, but the asp ration and endeavour to<o:p>&nbsp;</o:p></span></p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p align=center style=\'text-align:center;text-indent:11.6pt;border:medium none;\r\nmso-border-bottom-alt:solid black .75pt;padding:0in;mso-padding-alt:0in 0in 2.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nlang=EN style=\'font-size:10.0pt;mso-ansi-language:EN\'>Page – 100</span><span\r\nlang=EN style=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n</div>\r\n\r\n<p style=\'text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>change\r\nit, mould it in the pattern of its inner divine realities – for there are such\r\nrealities which seek expression and embodiment in earthly life – that is the\r\ngreat mission and labour of humanity and that is all the meaning of man\'s\r\nexistence here below. And Tagore is one of the great prophets and labourers who\r\nhad the vision of the shape of things to come and worked for it. Only it must\r\nbe noted, as I have already said, that unlike mere moral reformists or\r\nscientific planners, Tagore grounded himself upon the eternal ancient truths\r\nthat &quot;age cannot wither nor custom stale&quot; – the divine truths of the\r\nSpirit.<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify;text-indent:11.6pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'>Tagore was a poet; this poetic power of his he put\r\nin the service of the great cause for the divine uplift of humanity. Naturally,\r\nit goes without saying, his poetry did not preach or propagandize the truths\r\nfor which he stood-he had a fine and powerful weapon in his prose to do the\r\nwork, even then in a poetic way-but to sing them. And he sang them not in their\r\nphilosophical bareness, like a Lucretius, or in their sheer transcendental\r\nausterity like some of the Upanishadic Rishis, but in and through human values\r\nand earthly norms. The especial aroma of Tagore\'s poetry lies exactly here, as\r\nhe himself says, in the note of unboundedness in things bounded that it\r\ndescribes. A mundane, profane sensuousness, Kalidasian in richness and\r\nsweetness, is matched or counterpointed by a simple haunting note imbedded or\r\ntrailing somewhere behind, a lyric cry persevering into eternity, the nostalgic\r\ncry of the still small voice.</span><span lang=EN style=\'font-family:\"Luxi Serif\";\r\nmso-ansi-language:EN\'>&sup1;</span><span lang=EN style=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>Thus,\r\non the one hand, the Eternity, the Infinity, the Spirit<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify;text-indent:8.2pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:\r\nEN\'><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p style=\'text-align:justify;text-indent:8.2pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'font-size:\r\n10.0pt;font-family:\"Luxi Serif\";mso-ansi-language:EN\'>&sup1;</span><span lang=EN\r\nstyle=\'font-size:10.0pt;mso-ansi-language:EN\'> Tagore the poet reminds one\r\noften and anon of Kalidasa. He was so much in love, had such kinship with the\r\ngreat old master that many of his poems, many passages and lines are\r\nreminiscences, echoes, modulations or a paraphrase of the original classic.\r\nTagore himself refers in his memoirs to one Kalidasian line that haunted his\r\njuvenile brain because of its exquisite music and enchanting imagery:</span><span\r\nlang=EN style=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify;text-indent:8.2pt; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:\r\nEN\'><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p style=\'margin-left:57.0pt;text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\'><i><span lang=EN\r\nstyle=\'font-size:10.0pt;mso-ansi-language:EN\'>Mand</span><span lang=EN\r\nstyle=\'font-size:10.0pt;font-family:\"Luxi Serif\";mso-ansi-language:EN\'>Ä</span><span\r\nlang=EN style=\'font-size:10.0pt;mso-ansi-language:EN\'>kin</span><span\r\nlang=EN style=\'font-size:10.0pt;font-family:\"Luxi Serif\";mso-ansi-language:\r\nEN\'>ī</span><span lang=EN style=\'font-size:10.0pt;mso-ansi-language:\r\nEN\'> nirjhar</span><span lang=EN style=\'font-size:10.0pt;font-family:\r\n\"Luxi Serif\";mso-ansi-language:EN\'>Ä</span><span lang=EN\r\nstyle=\'font-size:10.0pt;mso-ansi-language:EN\'>s</span><span lang=EN\r\nstyle=\'font-size:10.0pt;font-family:\"Luxi Serif\";mso-ansi-language:EN\'>ī</span><span\r\nlang=EN style=\'font-size:10.0pt;mso-ansi-language:EN\'>kar</span><span\r\nlang=EN style=\'font-size:10.0pt;font-family:\"Luxi Serif\";mso-ansi-language:\r\nEN\'>Ä</span><span lang=EN style=\'font-size:10.0pt;mso-ansi-language:\r\nEN\'>n</span><span lang=EN style=\'font-size:10.0pt;font-family:\"Luxi Serif\";\r\nmso-ansi-language:EN\'>Ä</span><span lang=EN style=\'font-size:10.0pt;\r\nmso-ansi-language:EN\'>m vodh</span><span lang=EN style=\'font-size:10.0pt;\r\nfont-family:\"Luxi Serif\";mso-ansi-language:EN\'>Ä</span><span lang=EN\r\nstyle=\'font-size:10.0pt;mso-ansi-language:EN\'> muhuh-kamPita-deva-d</span><span\r\nlang=EN style=\'font-size:10.0pt;font-family:\"Luxi Serif\";mso-ansi-language:\r\nEN\'>Ä</span><span lang=EN style=\'font-size:10.0pt;mso-ansi-language:\r\nEN\'>ruh</span></i><span lang=EN style=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n<p style=\'margin-left:57.0pt;text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p style=\'margin-left:57.0pt;text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN\r\nstyle=\'font-size:10.0pt;mso-ansi-language:EN\'>Winds carrying spray from the\r\nfalls of Mandakini, making deodars all astir.</span><span lang=EN\r\nstyle=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p style=\'text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'font-size:10.0pt;mso-ansi-language:\r\nEN\'>Both the poets were worshippers, idolaters, of beauty, especially of\r\nnatural physical beauty, of beauty heaped on beauty, of beauty gathered, like\r\nhoney from all places and stored and ranged and stalled with the utmost\r\ndecorative skill. Yet the difference between the two is not less pronounced. A\r\nphilosopher is reminded of Bergson, the great exponent of movement as reality,\r\nin connection with certain aspects of Tagore. Indeed, Beauty in Tagore is\r\nsomething moving, flowing, dancing, rippling; it is especially the beauty which\r\nmusic embodies and expresses. A Kalidasian beauty, on the contrary, is\r\nstatuesque and plastic, it is to be appreciated <i>in situ. </i>This is,\r\nhowever, by the way.</span><span lang=EN style=\'mso-ansi-language:EN\'><o:p>&nbsp;</o:p></span></p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p align=center style=\'text-align:center;border:medium none;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in;mso-padding-alt:0in 0in 2.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span lang=EN\r\nstyle=\'font-size:10.0pt;mso-ansi-language:EN\'>Page – 101</span><span\r\nlang=EN style=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n</div>\r\n\r\n<p style=\'text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>is\r\nbrought nearer home to us in its embodied symbols and living vehicles and vivid\r\nformulations, it becomes easily available to mortals, even like the father to\r\nhis son, to use a Vedic phrase; on the other hand, earthly things, mere\r\nhumanities are uplifted and suffused with a &quot;light that never was, on sea\r\nor land.&quot;<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p style=\'text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>Another\r\ngreat poet of the spirit says also, almost like Tagore:<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p style=\'text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>Cold\r\nare the rivers of peace and their banks are leafless and lonely.</span><span\r\nlang=EN style=\'font-family:\"Luxi Serif\";mso-ansi-language:EN\'>&sup1;</span><span\r\nlang=EN style=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p style=\'text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>and\r\nsends up this prayer:<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p style=\'text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>Earth-souls\r\nneeding the touch of the heaven\'s peace to recapture,<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>Heaven\r\nneeding earth\'s passion\' to quiver its peace into rapture.<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>Marry,\r\n0 lightning eternal, the passion of a moment born fire!<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>Out of\r\nthy greatness draw close to the breast of our mortal desire!<o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p style=\'text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'>This\r\nalso is Tagore\'s soul-prayer, his deepest aspiration. <o:p></o:p></span></p>\r\n\r\n<p style=\'text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:EN\'><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p style=\'text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'font-size:10.0pt;font-family:\r\n\"Luxi Serif\";mso-ansi-language:EN\'>&sup1;</span><span lang=EN style=\'font-size:10.0pt;\r\nmso-ansi-language:EN\'> Sri Aurobindo: &quot;Ahana&quot;, <i>Collected Poems </i>&amp;\r\n<i>Plays, </i>Vol. 2</span><span lang=EN style=\'mso-ansi-language:EN\'><o:p>&nbsp;</o:p></span></p>\r\n\r\n<div style=\'border:none;border-bottom:solid black 1.0pt;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in 0in 2.0pt 0in\'>\r\n\r\n<p align=center style=\'text-align:center;border:medium none;mso-border-bottom-alt:\r\nsolid black .75pt;padding:0in;mso-padding-alt:0in 0in 2.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span lang=EN\r\nstyle=\'font-size:10.0pt;mso-ansi-language:EN\'>Page – 102</span><span\r\nlang=EN style=\'mso-ansi-language:EN\'><o:p></o:p></span></p>\r\n\r\n</div>\r\n\r\n  <p align=right style=\'text-align:right; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN style=\'mso-ansi-language:\r\nEN\'><a href=\"-01-Index\"><span style=\'text-decoration:none;\r\ntext-underline:none\'></span><span style=\'text-decoration:none;\r\ntext-underline:none\'><a href=\"-00_Ccontent\"><img border=0 width=33 height=44 id=\"_x0000_i1027\"\r\nsrc=\"/Nolini/Volume-2/_Gif_Image/home03a.gif\"></a></span></a><o:p></o:p></span></p>\r\n\r\n  <div align=center> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n\r\n</div></td>\r\n	</tr>\r\n</table>\r\n\r\n</body>\r\n\r\n</html>\r\n','-10_Rabindranath Tagore','','publish','closed','open','','10_rabindranath-tagore','','','2021-11-23 17:58:40','2021-11-23 17:58:40','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/10_rabindranath-tagore/',0,'post','',0),(1957,1,'2021-11-23 17:58:40','2021-11-23 17:58:40','<html xmlns:v=\"urn:schemas-microsoft-com:vml\"\r\nxmlns:o=\"urn:schemas-microsoft-com:office:office\"\r\nxmlns:w=\"urn:schemas-microsoft-com:office:word\"\r\nxmlns:st1=\"urn:schemas-microsoft-com:office:smarttags\"\r\nxmlns=\"http://www.w3.org/TR/REC-html40\">\r\n\r\n<head>\r\n<meta http-equiv=Content-Type content=\"text/html; \">\r\n<title>Communism: What does it Mean</title>\r\n\r\n</head>\r\n\r\n<body lang=EN-US style=\'tab-interval:.5in\'>\r\n\r\n<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n<p align=\"right\" class=\"MsoNormal\" style=\"text-align:center; line-height:150%;margin-top:0; margin-bottom:0\"><b\r\nstyle=\'mso-bidi-font-weight:normal\'><font size=\"4\">Communism: What does it <span class=GramE>Mean</span>?</font></b></p>\r\n		<span\r\nstyle=\'mso-bidi-font-weight:normal\'>\r\n		<div class=Section1>\r\n\r\n<p class=MsoNormal align=right style=\'text-align:right;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<b\r\nstyle=\'mso-bidi-font-weight:normal\'>\r\n<span style=\'font-size:18.0pt;\r\nfont-style:italic\'>\r\n<o:p>&nbsp;</o:p></span></b></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><b><i><o:p>&nbsp;</o:p></i></b></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;mso-line-height-alt:11.75pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'>COMMUNISM,\r\nin <st1:country-region><st1:place>India</st1:place></st1:country-region> at\r\nleast, has come to mean things which it was not the original or the main\r\npurpose of the word to imply. Communism meant &quot;holding in common&quot;,\r\nthat is to say, there is no private property, one can claim nothing as\r\nexclusively one\'s own-things are distributed, work as well as necessities, and\r\none receives them, each in his turn, according to his need and desert, as\r\ndetermined by general planning. Let alone property, there are types of\r\ncommunism that speak of holding in common women and children even. In any case\r\nwhatever one is given one possesses and enjoys only for the moment, there is\r\nnothing like permanent possession. All have equal right to all things. This is\r\nan ideal which I do not think many would care to adopt and follow. In <st1:country-region><st1:place>India</st1:place></st1:country-region>\r\nit appears the word &quot;communism&quot; has been taken in the sense of the régime\r\nof the common man. Not that there is any harm in this devia­tion of the\r\nmeaning. If it is a convenient label or a battle-cry for the common man\'s right\r\nto exist, to have his just lebensraum, well, none can object and all\r\nshould <span class=SpellE>sympathise</span> and help towards that end. But the\r\nmischief is that the common man adopted by communism has a restrictive\r\ndenotation, it takes in only a section of the common man: it is used mostly, if\r\nnot exclusively in connection with wage-earners and that too only of the\r\ncategory of peasants and workmen. A large section of the common mass, even of\r\nwage earners in a sense, is left out in the communistic scheme, at least not\r\ngiven the same importance as the other. School teachers, especially primary\r\nschool teachers, small office-clerks, for example, are <span class=SpellE>notless</span>\r\n&quot;common&quot; or less unfortunate or worthy of <span class=SpellE>succour</span>.\r\n<span class=GramE>These form</span> a genuine proletariat: only they have not\r\nyet been called upon to take part in the Dictatorship.<b><i><o:p>&nbsp;</o:p></i></b></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 292</span></span><i><b\r\nstyle=\'mso-bidi-font-weight:normal\'><span\r\nstyle=\'mso-bidi-font-weight:normal\'><o:p></o:p></p>\r\n\r\n</span>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;mso-line-height-alt:\r\n11.75pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n</b>\r\n</i><span\r\nstyle=\'mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.55pt;mso-line-height-alt:\r\n11.75pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'>Apart\r\nfrom this restrictive denotation, communism, in practice, has been given a\r\nrestrictive connotation too which is more ominous and unhelpful. The\r\ncommunistic movement has become dynamic in so far as it is a movement for\r\nredres­sing grievances (although the methods employed at times it is alleged,\r\nare not as they should be, worthy of the civilised human being) in other words,\r\nit has been more or less negative in its work and outlook. The whole stress has\r\nbeen laid upon two items: (1) less hours of work, and (2) more wages – I do not\r\nmention better housing, medical aid, pension etc., which are auxiliary items.\r\nWhen workers were considered as no more than slaves under the yoke of the blind\r\nand brutal exploiter, these demands had a meaning: but they have lost much of\r\ntheir point in the changed circumstances of today.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.75pt;mso-line-height-alt:\r\n11.75pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'>Whatever\r\nthe immediate necessity of such drastic negative procedures, true and abiding\r\nsocial welfare depends upon a deeper and wider planning. The aim should not be\r\nmerely to look for grievances and deal with them piecemeal, but to create\r\nconditions in which such grievances do not arise at all, or are reduced to a\r\nminimum. For the economic well-being of the society, a just and equitable distribution\r\nof wealth is a sound policy, no doubt, but before that one must have\r\nwealth and enough of it. The stress should therefore be on increased production,\r\n&quot;grow-more-food&quot;. The workers must consider themselves ministers to\r\nthe goddess Lakshmi. To bring pros­perity to the commonwealth, to discover and\r\nmarshal the resources, increase the output and thus help to raise the standard\r\nof life – that is the true role of loyal workers. But as it is, in the way they\r\nbehave and act, at present they are consumers more than producers. To\r\nconcentrate all attention and energy upon solely decreasing the hours of work\r\nand in­creasing the wages can have no other meaning. Leisure, rest, recreation\r\nare necessary, but that should not mean laziness, unwillingness to work, dissipation.\r\nOne should be decently paid for one\'s labour, one must not be overworked, yes,\r\nbut one must look to the other side also, one must bear in mind the capacity of\r\nthe payer and the needs of the others in the society. Necessity is one thing,\r\ngreed or selfishness is another. The greed to possess all the golden eggs at\r\nonce sometimes leads to a disastrous procedure.<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 293<o:p></o:p></span></p>\r\n\r\n</span>\r\n<b\r\nstyle=\'mso-bidi-font-weight:normal\'><i>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;mso-line-height-alt:\r\n11.75pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n</i></b>\r\n<span\r\nstyle=\'mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.55pt;mso-line-height-alt:\r\n11.75pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'>The\r\nfarmer proprietor, the bourgeois, the capitalist in a modern society, whatever\r\ncharges of exploitation may be brought against them, are, each in his own way,\r\nprecisely centres of production, of wealth increment. They are not merely and\r\nnot always blood-suckers, and heartless profiteers. One need not rob, burn,\r\nkill them in a mad rush; they too can be utilised, their services placed at the\r\ndisposal of the commonwealth. These are names which we may not like be­cause of\r\nunhappy associations in the past, but the realities, the types of forces they\r\nrepresent are, many of them, perma­nent features of Nature\'s economy. They come\r\nup in other forms and names. They have suppressed bourgeois bureaucracy in <st1:country-region><st1:place>Russia</st1:place></st1:country-region>,\r\nbut it has reappeared in what is termed nowadays as the &quot;managerial&quot;\r\nsystem.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.0pt;mso-line-height-alt:\r\n11.75pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'>Be\r\nthat as it may, if one demands a fair share of the riches of the commonwealth,\r\none must lend one\'s hand honestly and whole-heartedly to its production. That\r\nis the line of true communism. Above all, one must cultivate the civic sense,\r\nthe very primary thing one must have for a harmo­niously prosperous collective\r\nlife, <span class=GramE>we</span> have to learn again the first lesson of\r\ncivilised living in these days when the brute and the vampire are seated in\r\nhuman hearts. We must not always clamour for selfish gains, gains for oneself,\r\nfor one\'s class or community, or even for one\'s country. We must have a global\r\nview of the human society which is a complex and multifoliate organism. Many\r\ninterests have to be served, many lines of growth have to be encouraged,\r\nliberty for contraries all in the framework of a wider harmony. The ancient\r\nRishis in­voked the aid of the gods Mitra and Varuna for the establish­ment of\r\nthat wide <span class=GramE>harmony,</span> the builders of the new age too can\r\ndo no better.</p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 294<o:p></o:p></span></p>\r\n\r\n</span>\r\n<b\r\nstyle=\'mso-bidi-font-weight:normal\'><i>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;mso-line-height-alt:\r\n11.75pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n  <p class=MsoNormal style=\'text-align:justify;mso-line-height-alt:11.75pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\' align=\"right\">\r\n	<a href=\"-00_Ccontent\">\r\n	<img src=\"/Nolini/Volume-2/_Gif_Image/home03a.gif\" width=\"31\" height=\"40\" border=\"0\" align=\"right\"></a></p>\r\n\r\n</div>\r\n\r\n<p align=\"right\" class=\"MsoNormal\" style=\"text-align:justify; line-height:150%; margin-top:0; margin-bottom:0\">&nbsp;</p>\r\n<div align=\"right\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n</i></b>\r\n		</td>\r\n	</tr>\r\n</table>\r\n</body>\r\n\r\n</html>\r\n','-45_Communism','','publish','closed','open','','45_communism','','','2021-11-23 17:58:40','2021-11-23 17:58:40','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/45_communism/',0,'post','',0),(1958,1,'2021-11-23 17:58:40','2021-11-23 17:58:40','<html>\r\n\r\n<head>\r\n<title>Volume - 1</title>\r\n<meta name=\"generator\" content=\"Namo WebEditor v4.0\">\r\n</head>\r\n\r\n<body bgcolor=\"white\" text=\"black\" link=\"blue\" vlink=\"purple\" alink=\"red\" background=\"_Gif_Image/yellow02.gif\">\r\n<p><img src=\"/Nolini/Volume-2/_Gif_Image/bar04_solid1x1_darkyellow.gif\" width=\"100%\" height=\"1\" border=\"0\"></p>\r\n<p align=\"center\"><b><font size=\"4\">CONTENTS</font></b></p>\r\n<p align=\"center\"><b><font size=\"4\">VOLUME - 2</font></b></p>\r\n<table border=\"0\" width=\"100%\">\r\n    <tr>\r\n        <td width=\"100%\">\r\n            <p align=\"center\"><b>THE APPROACH TO MYSTICISM</b></p>\r\n        </td>\r\n    </tr>\r\n</table>\r\n<p>&nbsp;</p>\r\n<div align=\"center\">\r\n<table border=\"1\" width=\"100%\">\r\n    <tr>\r\n        <td width=\"243\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-01_The-Approach-to-Mysticism\" style=\"text-decoration: none\">The \r\n        Approach to Mysticism</a></span></p>\r\n        </td>\r\n        <td width=\"243\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-02_Mystic-symbolism\" style=\"text-decoration: none\">Mystic \r\n        Symbolism</a></span></p>\r\n        </td>\r\n        <td width=\"243\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-03_Upanishadic-Symbolism\" style=\"text-decoration: none\">Upanishadic \r\n        Symbolism</a></span></p>\r\n        </td>\r\n    </tr>\r\n    <tr>\r\n        <td width=\"243\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-04_The-Beautiful-in-the-Upanishads\" style=\"text-decoration: none\">The \r\n        Beautiful in the Upanishads</a></span></p>\r\n        </td>\r\n        <td width=\"243\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-05_A-Vedic-Conception-of-the-Poet\" style=\"text-decoration: none\">A \r\n        Vedic Conception of the Poet</a></span></p>\r\n        </td>\r\n        <td width=\"243\">\r\n            <p align=\"left\"><span style=\"font-size:10pt;\">&nbsp;</span></p>\r\n        </td>\r\n    </tr>\r\n</table>\r\n</div>\r\n<table border=\"0\" width=\"100%\">\r\n    <tr>\r\n        <td width=\"100%\">\r\n            <p align=\"center\">&nbsp;</p>\r\n            <p align=\"center\"><b>POETS AND MYSTICS</b></p>\r\n        </td>\r\n    </tr>\r\n</table>\r\n<p>&nbsp;</p>\r\n<div align=\"center\">\r\n<table border=\"1\" width=\"100%\">\r\n    <tr>\r\n        <td width=\"305\">            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-06_The-Age-of-Sri-Aurobindo\" style=\"text-decoration: none\">Sri \r\n        Aurobindo: The Age of Sri Aurobindo</a></span></p>\r\n        </td>\r\n        <td width=\"343\">            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-07_Sri-Aurobindo_-Ahana-and-Other-Poems\" style=\"text-decoration: none\">Sri \r\n        Aurobindo:&quot;Ahana and Other Poems&quot;</a></span></p>\r\n        </td>\r\n        <td width=\"232\">            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-08_Mystic-Poetry\" style=\"text-decoration: none\">Mystic \r\n        Poetry</a></span></p>\r\n        </td>\r\n    </tr>\r\n    <tr>\r\n        <td width=\"305\">            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-09_The-Poetry-in-the-Making\" style=\"text-decoration: none\">The \r\n        Poetry in the Making</a></span></p>\r\n        </td>\r\n        <td width=\"343\">            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-10_Rabindranath-Tagore\" style=\"text-decoration: none\">Rabindranath \r\n        Tagore: AGreat Poet, A Great Man</a></span></p>\r\n        </td>\r\n        <td width=\"232\">            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-11_Vivekananda\" style=\"text-decoration: none\">Vivekananda</a></span></p>\r\n        </td>\r\n    </tr>\r\n    <tr>\r\n        <td width=\"305\">            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-12_Blaise-Pascal\" style=\"text-decoration: none\">Blaise \r\n        Pascal (1623-1662)</a></span></p>\r\n        </td>\r\n        <td width=\"343\">            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-13_Walter-Hilton\" style=\"text-decoration: none\">Walter \r\n        Hilton:&quot;The Scale of Perfection&quot;</a></span></p>\r\n        </td>\r\n        <td width=\"232\">            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-14_William-Blake\" style=\"text-decoration: none\">The \r\n        Marriage of Heaven &amp; Hell&quot;</a></span></p>\r\n        </td>\r\n    </tr>\r\n    <tr>\r\n        <td width=\"305\">            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-15_God-Made-Human\" style=\"text-decoration: none\">Nicholas \r\n        Berdyaev:God Made Human</a></span></p>\r\n        </td>\r\n        <td width=\"343\">            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-16_Aldous-Huxley\" style=\"text-decoration: none\">Aldous \r\n        Huxley:&quot;The Perennial Philosophy&quot; </a></span></p>\r\n        </td>\r\n        <td width=\"232\">            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-17_Goethe\" style=\"text-decoration: none\">Goethe \r\n        </a></span></p>\r\n        </td>\r\n    </tr>\r\n    <tr>\r\n        <td width=\"305\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-18_T.-S.-Eliot\" style=\"text-decoration: none\">T.S. \r\n        Eliot:&quot;Four Quartets</a></span></p>\r\n        </td>\r\n        <td width=\"343\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-19_Nicholas-Roerich\" style=\"text-decoration: none\">Nicholas \r\n        Roerich</a></span></p>\r\n        </td>\r\n        <td width=\"232\">\r\n            <p align=\"left\"><span style=\"font-size:10pt;\">&nbsp;</span></p>\r\n        </td>\r\n    </tr>\r\n</table>\r\n</div>\r\n<p>&nbsp;</p>\r\n<table border=\"0\" width=\"100%\">\r\n    <tr>\r\n        <td width=\"100%\">\r\n            <p align=\"center\"><b>SEER POETS</b></p>\r\n        </td>\r\n    </tr>\r\n</table>\r\n<p>&nbsp;</p>\r\n<table border=\"1\" width=\"100%\">\r\n    <tr>\r\n        <td width=\"243\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-20_A-Vedic-Story\" style=\"text-decoration: none\">AVedic \r\n        Story</a></span></p>\r\n        </td>\r\n        <td width=\"243\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-21_Rishi-Dirghatama\" style=\"text-decoration: none\">Rishi \r\n        Dirghatama</a></span></p>\r\n        </td>\r\n        <td width=\"243\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-22_The-Shakespearean-Word\" style=\"text-decoration: none\">The \r\n        Shakespearean Word</a></span></p>\r\n        </td>\r\n    </tr>\r\n    <tr>\r\n        <td width=\"243\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-23_Two-Sonnets-of-Shakespeare\" style=\"text-decoration: none\">Two \r\n        Sonnets of Shakespeare</a></span></p>\r\n        </td>\r\n        <td width=\"243\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-24_Robert-Graves\" style=\"text-decoration: none\">Robert \r\n        Graves</a></span></p>\r\n        </td>\r\n        <td width=\"243\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-25_Boris-Pasternak\" style=\"text-decoration: none\">Boris \r\n        Pasternak</a></span></p>\r\n        </td>\r\n    </tr>\r\n    <tr>\r\n        <td width=\"243\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-26_George-seferis\" style=\"text-decoration: none\">George \r\n        Seferis</a></span></p>\r\n        </td>\r\n        <td width=\"243\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a style=\"text-decoration: none\" href=\"-27_Jules-Supervielle\">Jules \r\n        Supervielle</a></span></p>\r\n        </td>\r\n        <td width=\"243\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-28_Two-mystic-Poems-in--modern-French\" style=\"text-decoration: none\">Two \r\n        Mystic Poems in Modern French</a></span></p>\r\n        </td>\r\n    </tr>\r\n    <tr>\r\n        <td width=\"243\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-29_Two-Mystic-Poem-in-Modern-Bengali\" style=\"text-decoration: none\">Two \r\n        Mystic Poems in Modern Bengali</a></span></p>\r\n        </td>\r\n        <td width=\"243\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-30_Hymn-to-Darkness\" style=\"text-decoration: none\">Hymn \r\n        to Darkness</a></span></p>\r\n        </td>\r\n        <td width=\"243\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-31_Mysticism-in-Bengali-Poetry\" style=\"text-decoration: none\">Mysticism \r\n        in Bengali Poetry</a></span></p>\r\n        </td>\r\n    </tr>\r\n    <tr>\r\n        <td width=\"243\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-32_Rabindranath-and-Sri-Aurobindo\" style=\"text-decoration: none\">Rabindranath \r\n        and Sri Aurobindo</a></span></p>\r\n        </td>\r\n        <td width=\"243\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-33_Wordsworth\" style=\"text-decoration: none\">Appendix: \r\n        Wordsworth</a></span></p>\r\n        </td>\r\n        <td width=\"243\">\r\n            <p align=\"left\"><span style=\"font-size:10pt;\">&nbsp;</span></p>\r\n        </td>\r\n    </tr>\r\n</table>\r\n<p>&nbsp;</p>\r\n<table border=\"0\" width=\"100%\">\r\n    <tr>\r\n        <td width=\"100%\">\r\n            <p align=\"center\"><b>MAN, HUMAN AND DIVINE</b></p>\r\n        </td>\r\n    </tr>\r\n</table>\r\n<p>&nbsp;</p>\r\n<div align=\"center\">\r\n<table border=\"1\" width=\"100%\">\r\n    <tr>\r\n        <td width=\"188\" valign=\"top\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-34_Humanism-and-Humanism\" style=\"text-decoration: none\">Humanism \r\n        and Humanism</a></span></p>\r\n        </td>\r\n        <td width=\"298\" valign=\"top\">\r\n            \r\n      <p align=\"left\" style=\"margin-bottom: 0\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-35_Philosopher-as-an-Artist\" style=\"text-decoration: none\">The \r\n        Philosopher as an Artist and Philosophy as an Art</a></span></p>\r\n        </td>\r\n        <td width=\"245\" valign=\"top\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-36_A-stainless-steel-frame\" style=\"text-decoration: none\">A \r\n        Stainless Steel Frame</a></span></p>\r\n        </td>\r\n    </tr>\r\n    <tr>\r\n        <td width=\"188\" valign=\"top\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-37_Towards-a-New-Ideology\" style=\"text-decoration: none\">Towards \r\n        a New Ideology</a></span></p>\r\n        </td>\r\n        <td width=\"298\" valign=\"top\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-38_The-World-is-One\" style=\"text-decoration: none\">The \r\n        World is One</a></span></p>\r\n        </td>\r\n        <td width=\"245\" valign=\"top\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-39_The-Pact-and-its-Sanction\" style=\"text-decoration: none\">The \r\n        Pact and Its Sanction</a></span></p>\r\n        </td>\r\n    </tr>\r\n    <tr>\r\n        <td width=\"188\" valign=\"top\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-40_Brahmacharya\" style=\"text-decoration: none\">Brahmacharya</a></span></p>\r\n        </td>\r\n        <td width=\"298\" valign=\"top\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-41_The-Democracy-of-Tomorrow\" style=\"text-decoration: none\">The \r\n        Democracy of Tomorrow</a></span></p>\r\n        </td>\r\n        <td width=\"30%\" valign=\"top\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-42_Buddhism-and-Hinduism\" style=\"text-decoration: none\">Buddhism \r\n        and Hinduism</a></span></p>\r\n        </td>\r\n    </tr>\r\n    <tr>\r\n        <td width=\"30%\" valign=\"top\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-43_The-Mission-of-Buddhism\" style=\"text-decoration: none\">The \r\n        Mission of Buddhism</a></span></p>\r\n        </td>\r\n        <td width=\"40%\" valign=\"top\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-44_The-Language-Problem-and-India\" style=\"text-decoration: none\">The \r\n        Language Problem and India</a></span></p>\r\n        </td>\r\n        <td width=\"245\" valign=\"top\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-45_Communism\" style=\"text-decoration: none\">Communism: \r\n        What Does it Mean?</a></span></p>\r\n        </td>\r\n    </tr>\r\n    <tr>\r\n        <td width=\"188\" valign=\"top\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-46_Human-Destiny\" style=\"text-decoration: none\">Human \r\n        Destiny</a></span></p>\r\n        </td>\r\n        <td width=\"298\" valign=\"top\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-47_From-the-known-to-the-unknown\" style=\"text-decoration: none\">From \r\n        the Known to the Unknown?</a></span></p>\r\n        </td>\r\n        <td width=\"245\" valign=\"top\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a style=\"text-decoration: none\" href=\"-48_Towards-the-Future\">Towards \r\n        the Future</a></span></p>\r\n        </td>\r\n    </tr>\r\n</table>\r\n</div>\r\n<p>&nbsp;</p>\r\n<div align=\"center\">\r\n<table border=\"0\" width=\"100%\">\r\n    <tr>\r\n        <td width=\"100%\">\r\n            \r\n      <p align=\"center\"><b>\r\n		<a href=\"-49_To-the-Heights\" style=\"text-decoration: none\">TO THE HEIGHTS</a></b></p>\r\n        </td>\r\n    </tr>\r\n</table>\r\n</div>\r\n<p>&nbsp;</p>\r\n<table border=\"0\" width=\"100%\">\r\n    <tr>\r\n        <td width=\"100%\">\r\n            <p align=\"center\"><b>TOWARDS THE LIGHT</b></p>\r\n        </td>\r\n    </tr>\r\n</table>\r\n<p>&nbsp;</p>\r\n<table border=\"1\" width=\"100%\">\r\n    <tr>\r\n        <td width=\"243\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-50_Of-Love-and-Aspiration\" style=\"text-decoration: none\">Of \r\n        Love and Aspiration</a></span></p>\r\n        </td>\r\n        <td width=\"243\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-51_Of-the-Divine-and-Its-Help\" style=\"text-decoration: none\">Of \r\n        The Divine and Its Help</a></span></p>\r\n        </td>\r\n        <td width=\"243\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-52_Of-Desire-and-Atonement\" style=\"text-decoration: none\">Of \r\n        Desire and Atonement</a></span></p>\r\n        </td>\r\n    </tr>\r\n    <tr>\r\n        <td width=\"243\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-53_Of-Beauty-and-Ananda\" style=\"text-decoration: none\">Of \r\n        Beauty and Ananda</a></span></p>\r\n        </td>\r\n        <td width=\"243\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-54_Of-some-Supreme-Mysteries\" style=\"text-decoration: none\">Of \r\n        Some Supreme Mysteries</a></span></p>\r\n        </td>\r\n        <td width=\"243\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-55_The-Birth-of-Maya\" style=\"text-decoration: none\">The \r\n        Birth of Maya</a></span></p>\r\n        </td>\r\n    </tr>\r\n    <tr>\r\n        <td width=\"243\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-56_Upgrading\" style=\"text-decoration: none\">Upgrading</a></span></p>\r\n        </td>\r\n        <td width=\"243\">\r\n            \r\n      <p align=\"left\"><span style=\"font-size:10pt;\">\r\n		<a href=\"-57_Index\" style=\"text-decoration: none\">Index</a></span></p>\r\n        </td>\r\n        <td width=\"243\">\r\n            <p align=\"left\"><span style=\"font-size:10pt;\">&nbsp;</span></p>\r\n        </td>\r\n    </tr>\r\n</table>\r\n<p align=\"right\">&nbsp;</p>\r\n<div align=\"right\"> </div>\r\n<p align=\"right\">&nbsp;</p>\r\n</body>\r\n\r\n</html>\r\n','volume-2-00_Content','','publish','closed','open','','volume-2-00_content','','','2021-11-23 17:58:40','2021-11-23 17:58:40','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/volume-2-00_content/',0,'post','',0),(1959,1,'2021-11-23 17:58:41','2021-11-23 17:58:41','<!DOCTYPE HTML PUBLIC \"-//W3C//DTD HTML 4.0 Transitional//EN\">\r\n<HTML>\r\n<HEAD>\r\n	\r\n	<TITLE>Two\r\nMystic Poems in Modern French</TITLE>\r\n	\r\n</HEAD>\r\n<BODY LANG=\"en-US\" DIR=\"LTR\">\r\n<table border=\"0\" cellpadding=\"0\" cellspacing=\"0\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n<p align=\"center\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><B>\r\n<font size=\"4\">Two\r\nMystic Poems in Modern French</font></B></p>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>Here\r\nis the first poem, I give only the text, followed by an explanatory\r\nparaphrase.</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P ALIGN=CENTER style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>(1)</FONT></P>\r\n<P ALIGN=CENTER style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P ALIGN=CENTER style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>CHANSON\r\nDES <FONT FACE=\"Luxi Serif\">É</FONT>TAGES</FONT></P>\r\n<P ALIGN=CENTER style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>II fait jour chez la reine.</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>C\' est la nuit pr<FONT FACE=\"Luxi Serif\">é</FONT>s\r\ndu roi</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>D<FONT FACE=\"Luxi Serif\">é</FONT>j<FONT FACE=\"Luxi Serif\">à</FONT>\r\nchante la reine.</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I><FONT FACE=\"Arial Narrow, sans-serif\">A </FONT>peine\r\ndart Ie roi.</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Les ombres qui I\' encha<FONT FACE=\"Luxi Serif\">î</FONT>tnent,</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Une <FONT FACE=\"Luxi Serif\">à</FONT> une,\r\nilles voit.</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Le regard de la reine</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Ne sy attache pas.</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Le destin qui les m<FONT FACE=\"Luxi Serif\">è</FONT>ne,</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Dont frissonne Ie roi,</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Ne trouble point la reine.</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Brillent la mer au bas,</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Et, rythme de ses veines,</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>CelIe qui la br<FONT FACE=\"Luxi Serif\">û</FONT>la,</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>s<FONT FACE=\"Luxi Serif\">&amp;oelig;</FONT>ur de la vague\r\nm<FONT FACE=\"Luxi Serif\">ê</FONT>me.</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2 STYLE=\"font-size: 9pt\"><I><FONT SIZE=3><FONT FACE=\"Luxi Serif\">Ô</FONT>\r\nminutes sereines,</FONT></I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2 STYLE=\"font-size: 9pt\"><I><FONT SIZE=3>Vous n\'<FONT FACE=\"Luxi Serif\">ê</FONT>tes\r\nplus au roi!</FONT></I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2 STYLE=\"font-size: 9pt\"><I><FONT SIZE=3>Le souvenir d\'un\r\nch<FONT FACE=\"Luxi Serif\">ê</FONT>ne</FONT></I></FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; font-style:normal; padding-top:0in; padding-right:0in; padding-bottom:0.03in; padding-left:0in; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2>Page -  206</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Sur son front de souci</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Pose une tache claire.</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>C\' <I>est dans une autre vie,</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Quand s\'<FONT FACE=\"Luxi Serif\">é</FONT>veillait\r\nla reine</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Contre Ie CrEur du roi.</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Ah! ferme ton palais</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Ou monte en ses <FONT FACE=\"Luxi Serif\">é</FONT>tages,</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Timide souverain.</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Tu comprendras pourquoi</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Sur un rocher sauvage</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Le reine appuie son sein.</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Tu comprendras pourquoi,</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Et t\' en consoleras.<FONT FACE=\"Luxi Serif\">¹</FONT></I></FONT></P>\r\n<P ALIGN=RIGHT STYLE=\"text-indent:0.02in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>RENE CHAR</FONT></P>\r\n<P ALIGN=CENTER style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>EXPLANATORY\r\nPARAPHRASE</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.15in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The queen upstairs is the higher consciousness. The king\r\ndownstairs is the egoistic being in the lower consciousness. While it\r\nis dawn and daylight with the queen, it is night with the king - he\r\nis just entering into sleep. The king sees dark \'Shadows closing him\r\nin, binding him down - bonds  of ignorance imprisoning him in the\r\nordinary life and consciousness. The queen, the higher power, is free\r\nof all that.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.16in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Both are being led towards a high divine destiny. But\r\nthe ego-being is frightened, while the higher consciousness has no\r\nworry. And yet the lower consciousness is aflame; for its veins are\r\nflowing with a secret fire which its own sister has kindled in it.\r\nIgnorance harbours within its bosom a secret knowledge that is a\r\nreflection of the higher consciousness.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.17in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>There are tranquil moments in the lower eternity that\r\ncome from on high, from the queen. They do not belong to the king.</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.17in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>At such moments a memory comes of a divine\r\ntree, the tree of immortal life, and imprints a white seal upon the\r\nking\'s tormented brow. The king feels it is another life, feels the\r\nqueen awake by his side.</FONT></P>\r\n<P ALIGN=LEFT STYLE=\"text-indent:0.17in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>To have the queen always by his side the king must close</FONT></P>\r\n<P ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=2><FONT FACE=\"Luxi Serif\">¹</FONT><FONT FACE=\"Arial Narrow, sans-serif\">\r\n<I>Poetry, </I></FONT>Volume 104, No 5, August 1964.</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0in; padding-right:0in; padding-bottom:0.03in; padding-left:0in; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2>Page -  207</FONT><BR>\r\n		</P>\r\n<P ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>the\r\ndoors and windows of the lower storey of his palace and climb the\r\nstairs upward.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.15in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The king must shed all fear. There will be no palace to\r\nlive in but a bare rock upon which he will find the queen lying down.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.16in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The king will understand that the higher consciousness\r\nmust come down and touch and kiss the bleak earth-consciousness. The\r\nspirit must embrace the cold bare earth. Then only the human soul,\r\nthe king free of his ego, will attain peace and felicity.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.17in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Here is the second poem. I follow the same principle - I\r\n do not give a translation but, as I said, an explanatory paraphrase,\r\nand I conclude by a short comment.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.17in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=CENTER style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>(2)</FONT></P>\r\n<P ALIGN=CENTER style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent:0.04in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>PO<FONT FACE=\"Luxi Serif\">È</FONT>MES</FONT></P>\r\n<P ALIGN=CENTER STYLE=\"text-indent:0.04in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>(Extraits)</I></FONT></P>\r\n<P ALIGN=CENTER STYLE=\"text-indent:0.04in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=CENTER style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>(i)</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Tes soleits sont de houx, de gui.</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Jamais perdu, jamais saisi</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Qui est en moi, qui ny est plus!</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>L\' tau va et vient sous les talus.</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Je ne vois pas ce que je vois</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&amp;ndash; <FONT SIZE=3><I>Ta nuit de tilleul et de noix. Je vois ce que\r\nje ne vois pas</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&amp;ndash; <FONT SIZE=3>T<I>es mains sont dans les resedas.</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Oreille ouverte, oreille close</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>J\' <I>entends les lacs au.r lauriers-roses.</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Ton nom de silence et de sel.</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Mais je n\' entends pas les p<FONT FACE=\"Luxi Serif\">é</FONT>trels!<FONT FACE=\"Luxi Serif\">¹</FONT></I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=CENTER style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>(ii)</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Mes li<FONT FACE=\"Luxi Serif\">è</FONT>vres,\r\ndans l\'herbe obscure,quelqu\'un les traque.</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3><I>Un chien frais, un <FONT FACE=\"Luxi Serif\">é</FONT>pervier\r\npur sur ma piste.</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=2><FONT FACE=\"Luxi Serif\">¹</FONT>&quot;Et\r\nLes lIes Feront Silence,&quot; 6.</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0in; padding-right:0in; padding-bottom:0.03in; padding-left:0in; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2>Page -  208</FONT><BR>\r\n		</P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 FACE=\"Arial Narrow, sans-serif\">C\' <I>est cache\r\nsans abri que ces fourr<FONT FACE=\"Luxi Serif\">é</FONT>s, ces\r\ncistes.</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 FACE=\"Arial Narrow, sans-serif\"><I>Des menhirs de\r\nveTTe emmurent mes <FONT FACE=\"Luxi Serif\">î</FONT>les.</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 FACE=\"Arial Narrow, sans-serif\">O <I>lumi<FONT FACE=\"Luxi Serif\">è</FONT>re\r\naigu<FONT FACE=\"Luxi Serif\">ë</FONT>! Je m\' enracile-m\' exile. </I></FONT>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 FACE=\"Arial Narrow, sans-serif\"><I>Le seul feu que\r\nje fuis m\' a d<FONT FACE=\"Luxi Serif\">é</FONT>j<FONT FACE=\"Luxi Serif\">à</FONT>\r\nconsum<FONT FACE=\"Luxi Serif\">é</FONT>.</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 FACE=\"Arial Narrow, sans-serif\"><I>Mon sang est\r\npris. Mon sang ne se soumet</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 FACE=\"Arial Narrow, sans-serif\"><I>Aux signes sur\r\nla proie, mais n\' est vivant que mort.</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 FACE=\"Arial Narrow, sans-serif\"><I>Ne plus tenter\r\nde voir, d\'entendre, d\'ouvrir l\'or!</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 FACE=\"Arial Narrow, sans-serif\"><I>La t<FONT FACE=\"Luxi Serif\">é</FONT>n<FONT FACE=\"Luxi Serif\">è</FONT>bre\r\nd\' enfance est mang<FONT FACE=\"Luxi Serif\">é</FONT>e de\r\nmerveilles!<FONT FACE=\"Luxi Serif\">¹</FONT></I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=CENTER style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>(iii)</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 FACE=\"Arial Narrow, sans-serif\"><I>Ce sang perdu\r\ncomme un pas</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 FACE=\"Arial Narrow, sans-serif\"><I>N\'a densit<FONT FACE=\"Luxi Serif\">é</FONT>\r\nque d\'en bas.</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n&amp;ndash; <FONT SIZE=3 FACE=\"Arial Narrow, sans-serif\"><I>Des\r\nbasses eaux, de la cendre</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 FACE=\"Arial Narrow, sans-serif\"><I>O<FONT FACE=\"Luxi Serif\">ù</FONT>\r\nl\' arme aussi doit descendre.</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 FACE=\"Arial Narrow, sans-serif\"><I>Les statues\r\nmarchent, s\' attardent</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 FACE=\"Arial Narrow, sans-serif\"><I>Dans une mort\r\ntie<FONT FACE=\"Luxi Serif\">è</FONT>de et fade.</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 FACE=\"Arial Narrow, sans-serif\">J\' <I>ai man amour\r\nennemi.</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 FACE=\"Arial Narrow, sans-serif\"><I>Ses sables m\'\r\nant endormi.</I></FONT></P>\r\n<P ALIGN=LEFT STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 FACE=\"Arial Narrow, sans-serif\">Qui <I>charmera d\'\r\nun chevreuil</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 FACE=\"Arial Narrow, sans-serif\"><I>Les tongues\r\nsalles de deuil?</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 FACE=\"Arial Narrow, sans-serif\"><I>Ma bouche\r\nbourbeuse, vide</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 FACE=\"Arial Narrow, sans-serif\"><I>Crie par\r\nmorsure d\' acide</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 FACE=\"Arial Narrow, sans-serif\"><I>Sur le silence\r\naggrav<FONT FACE=\"Luxi Serif\">é</FONT>.</I></FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"margin-left:2in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3 FACE=\"Arial Narrow, sans-serif\"><I>Un feu survient\r\ndu n<FONT FACE=\"Luxi Serif\">é</FONT>v<FONT FACE=\"Luxi Serif\">é</FONT>.</I></FONT></P>\r\n<P ALIGN=LEFT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P ALIGN=RIGHT style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>JEAN-CLAUDE\r\nRENARD</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P ALIGN=CENTER style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>EXPLANATORY\r\nPARAPHRASE</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3>All\r\nthe suns of the higher consciousness are hidden here in the heart of\r\nleaves and flowers<font face=\"Times New Roman\">–</font>the tiniest beauties, the</FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">&nbsp;</P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=2><FONT FACE=\"Luxi Serif\">¹</FONT>\r\n&quot;Et Les lIes Feront Silence,&quot; 8.</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0in; padding-right:0in; padding-bottom:0.03in; padding-left:0in; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2>Page -  209</FONT><BR>\r\n		</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.19in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>floating fragrances of nature. <I>That </I>I never lose,\r\nyet never catch, it remains within my heart and yet it is not there.\r\nThe stream flows and passes through, under the embankment.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.19in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>It is the hidden Reality that plays hide and seek with\r\nus.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.19in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>I do not see with the outer eye what I see with the\r\ninner eye. For the outer eye moves in a darkness made by the wooded\r\ngrowths of the earth. I see with the inner eye what I do not see with\r\nthe outer eye. The luminous hand of the higher consciousness moves\r\nabout in the midst of the thorns of life.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.19in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>With the inner ear open, with the outer ear closed, I\r\nhear the tranquil waters, bordered with laurels and roses, move\r\nsomewhere within. That is a sea of silence and of salt, but the cry\r\nof the wild storm-bird is not there.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.14in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent:0.14in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>*	*	*</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.14in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>In the dark woodlands of our nature animals rush about.\r\nSomeone is chasing them. A hound of heaven, a falcon of the sky is\r\nafter its prey. There are hidden bushes, grottoes, secret holes and\r\ncorners that shelter my favourite animals. But to the secret luminous\r\neye the soild walls of the shelter are transparent, are seen through.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.15in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>I follow the Light that pierces me. I uproot myself from\r\nmy home. I seek to fly from that Fire but I am already burnt up.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.16in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>My blood is now captured. It is the willing prey, the\r\nvictim of its hunter. It is living only because it is dead. There is\r\nnow no endeavour to seek and to hear, to run after the golden\r\ntreasure, for now it is a child\'s consciousness made of a darkness, a\r\nforgetfulness crowded with marvels.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.16in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<BR>\r\n</P>\r\n<P ALIGN=CENTER STYLE=\"text-indent:0.14in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>*	*	*</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.14in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The earthly blood that loses its way is heavy because it\r\ntreads here below. Here there are stagnant waters, dead ashes. The\r\narm from on high must extend here too. Here all forms are walking\r\nstatues. They delay and delay in a death that is yet warm <I>\r\n<font face=\"Times New Roman\">–</font>\r\n</I>only lukewarm&nbsp; <I><font face=\"Times New Roman\">–</font>&nbsp;\r\n</I>but lifeless. The earthly love I\r\nbear is my enemy. Its fire ends in dust and I go to sleep into the\r\nunconsciousness. My home here is a mourning hall; how can it be\r\nchanged into a hall of beauty and living and moving shapes? Yes, my\r\nmouth is empty and full of dust, yes, it cries bitten by a corrosive\r\nacid thrown upon an increasing silence. It is a fire that comes from\r\nthe chill snowy heights.</FONT></P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; text-indent:0.14in; padding-top:0in; padding-right:0in; padding-bottom:0.03in; padding-left:0in; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=2>Page -  210</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><FONT SIZE=3><B>A\r\nNOTE</B></FONT></P>\r\n<P ALIGN=JUSTIFY style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><BR>\r\n</P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.14in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>The relation between the Higher and the Lower, between\r\nthe other world and this, the interaction between the two is all that\r\nmysticism means. The relation is spoken of sometimes as that of\r\nenmity and sometimes as that of friendliness. Ordinarily the two are\r\nincompatibles, enemies, as is quite natural. At times however, when\r\nthe individual is ripe for the turnover, the two collaborate. The\r\nlower consciousness aspires for the higher and the higher comes down\r\nand enters into the lower to purify and change it.</FONT></P>\r\n<P ALIGN=JUSTIFY STYLE=\"text-indent:0.14in; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Various figures and images depict the nature and\r\nrelation of the two. The lower is darkness and the night, the higher\r\nis light and the day. Sometimes it is the opposite: the lower is the\r\nday (ordinary common light), the higher is dark night (because\r\nunknown and unfamiliar or because of the very dazzle of its light).\r\nThe lower is imaged at times as a woodland, a shelter for wild\r\ngrowths and roving animals. The higher is the hunter, with his hounds\r\nchasing the creatures of the lower domain. Also the higher is the\r\nserene infinite sky, the lower the raging sea below. Otherwise,\r\nagain, the higher is the vast sea, tranquil or quietly rippling above\r\nand the lower is the solid material universe. The higher is the\r\ndelightful sun, the lower is the muddy slimy earth of the bed of\r\nstones and rocks. The consummation, the <I>d<FONT FACE=\"Luxi Serif\">é</FONT>nouement\r\n</I>is the interlocking between the two and a final coalescence in\r\nwhich the higher penetrates into the lower and the lower is\r\nsublimated into the higher and the two form one integral undivided\r\nreality.</FONT><BR>\r\n		</P>\r\n<P ALIGN=CENTER STYLE=\"border-bottom:1px solid black; padding-top:0in; padding-right:0in; padding-bottom:0.03in; padding-left:0in; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0\">\r\n<FONT SIZE=3>Page -  211</FONT></P>\r\n<P ALIGN=\"right\" STYLE=\"text-indent:0.14in; line-height:150%; margin-top:0; margin-bottom:0\"> \r\n<a href=\"-00_Ccontent\"><img src=\"/Nolini/Volume-2/_Gif_Image/home03a.gif\" width=\"36\" height=\"46\" border=\"0\"></a></P>\r\n		</td>\r\n	</tr>\r\n</table>\r\n</BODY>\r\n</HTML>','-28_Two mystic Poems in  modern French','','publish','closed','open','','28_two-mystic-poems-in-modern-french','','','2021-11-23 17:58:41','2021-11-23 17:58:41','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/28_two-mystic-poems-in-modern-french/',0,'post','',0),