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Page 1 of 51910 · PDF PAGE 290
272 THE BUDDHIST THERE never was a face as fair as yours, A heart as true, a love as pure and keen. These things endure, if anything endures. But, in this jungle, what high heaven immures Us in its silence, the supreme serene Crowning the dagoba, what destined die Rings on the table, what resistless dart Strikes me? I love you; can you satisfy The hunger of my heart? Nay ; not in love, or faith, or hope is hidden The drug that heals my life; I know too well How all things lawful, and all things forbidden Alike disclose no pearl upon the midden,…
1910 · PDF PAGE 305
…the helpless hands”; another was: ‘What is dis-satisfaction, and what is true satisfaction?” And the answer was: ‘‘ Love fixed on mortal things, without the knowledge of its source, increases vibration and creates dissatisfaction (‘mortal things’ is good]).” In his book, ‘‘ Sri Brahma Dhara,” which contains some of the most astonishing balderdash ever put in print, may be found his philosophy. This is a stewed-up hash of Yoga, Vedanta, and outrageous verbosity. ‘‘ Love,” he writes, “is the force of the magician Maya, and is the cause of all dis…
1910 · PDF PAGE 156
…so is Transmigration; not only is the Ego absurd, but so also is the Non-Ego; not only is Karma absurd, but so also is Nibbana. For, all things and no-things are absurd save “I,” who am Soul and Body, Good and Evil, Sorrow and Joy, Change and Equilibrium; who in the temple of Adonai, am beyond all these, and by the fire side in my study—Mr. X, one with each and all. Thus it came about that the study of Buddhism caused Frater P. to abandon the tinsel of the Vedanta as well as its own cherished baubles, and induced him, more than ever, to rely on…
1910 · PDF PAGE 252
… caRR [rising]. How are you? I’m afraid you find me distracted! Listen: all my life I have sought—nor counted the cost—for the secret of things. Science is baffled, for Knowledge hath no wings! Religion is baffled, for Faith hath no feet! Life itself—of what value is all this coil and tumult? Who shall give me the secret? What is the secret ? [ropp whispers in his ear. Why, thanks, thanks! What a fool I have been! I have always known who you were, of course, but how could I guess you had the key of things? Simple as A BC—or, rather, as A! And n…
1910 · PDF PAGE 142
…whole trouble was Ignorance (Avijja). Dispel this ignorance, and illumination would take its place, that insight into the real nature of things, which, little by little, leads the Aspirant out of the world of birth and death, the world of Samsara, into that inscrutable Nibbana where things in themselves cease to exist and with them the thoughts which go to build them up. Ignorance is the greatest of all Fetters, and, “he who sins inadvertently,” as Nagasena said, “has the greater demerit.” Enquiring into the particular nature of Ignorance Buddh…
1910 · PDF PAGE 280
… upon him, to the latest deed of impropriety he had committed—all his existence fled before him like lightning in those burning emblems. Things utterly forgotten—things at 262
1910 · PDF PAGE 448
…e seasons and the tides. But ah! the more it changed and changed” — (The good knight laughed to split his sides !) “What? Is the soul of things deranged? The more it changed, and rippled through Its changes, and still changed, and changed, The liker to itself it grew. Bear me,” he cried, “ to purge my bile To the old land of Hormakhu, That I may sit and curse awhile At all these follies fond that pen My quest about—on, on to Nile! Tread tenderly, my merry men! For nothing is so void and vile As Palamede the Saracen.”
1910 · PDF PAGE 447
… The joy of life, its growing girth— And nothing as the end of all. Yea, even as the Yang-tze rolled Its rapids past him, so the wall Of things brake down; his eyes behold The mighty Beast serenely couched Upon its breast of burnished gold. “ Ah! by Christ's blood!” (his soul avouched), “ Nothing but change (but change!) abides. Death lurks, a leopard curled and crouched,
1910 · PDF PAGE 457
…and fetid fog. Within its heart pale phantoms crawl. Breathless with foolish haste they jog And jostle, all for naught! They scrawl Vain things all night that they disown Ere day. They call and bawl and squall Hoarse cries; they moan, they groan. A stone Hath better sense! And these among A cabbage-headed god they own, With wandering eye and jabbering tongue. He, rotting in that grimy sewer And charnel-house of death and dung, Shrieks : “ How the air is sweet and pure! Give me the entrails of a frog And I will teach thee! Lo! the lure F 81
1910 · PDF PAGE 126
… that the change of size and distance is not in accord- ance with optical laws. No one has kept living objects “dead still.”{ One of two things may occur: a) The figure remains in one spot, but alters in size, ig Pp (4) The figure remains same apparent size, but alters in distance. * Normally this isso. + In the position many of the Egyptian gods assume. t Qy.: Is this from habit of expecting living things to move? I can, I think, succeed in keeping them still—Voze dy P. Ill
1910 · PDF PAGE 465
SIR PALAMEDES, THE SARACEN KNIGHT Touched the extreme, the giant goal! Yea! all things in that hour transcended, All power in his sublime control, All felt, all thought, all comprehended— “ How is it, then, the quest ” (he saith) “Ts not—at last |!—achieved and ended? Why taste I not the Bounteous Breath, Receive the Goodly Gift of Grace? Now, kind king-eagle (by God’s death !), Restore me to mine ancient place! I am advantaged nothing then!” Then swooped he from the Byss of Space, And set the knight amid the fen. “God!” quoth Sir Palamede, “th…
1910 · PDF PAGE 143
…ght not ruffle his self- conquered self, must perturb the minds of his followers, * We have seen how in the Chandogya Upanishad that all things, including even the four Vedas, are called “nama eva”—mere name. Now in “The Ques- tions of King Milinda” we find Nagasena stating that all things but “name and form,” the difference between which lies in that “Whatever is gross therein is form:’” whatever is subtle, mental, is “name.” But that both are dependent on each other, and spring up, not separately, but together. “The Questions of King Milinda,…
1910 · PDF PAGE 226
THE DREAMER In the grey dim Dawn where the Souls Unborn May look on the Things to Be ; A tremulous Shade, a Thing Unmade, Stood Lost by the silent Sea; And shuddering fought the o’erwhelming thought Of Its own Identity. Is the frenzied form that derides the storm A ghost of the days to Be? And the restless wave but the troubled grave Of Its own dread Imagery? Or merely a wraith cast up without faith From the jaws of a Phantom Sea? To his Love Unborn in that grey dim Dawn Did the Shade of the Dreamer flee; Nor marked he the Flood where the Visio…
1910 · PDF PAGE 148
…urselves in vain speculations of profit- less subtleties,” says the Dhammapada, “let us surrender self and all selfish- ness, and as all things are fixed by causation, let us practise good so that good may result from our actions.” Just as if it could possibly be done if “ all things are fixed.” The Buddhist, in theory having postulated that all fowls lay hard- boiled eggs, adds, the ideal man is he who can only make omelettes. 132
1910 · PDF PAGE 82
…rnal * «The Bhagavad-Gita,” iv, 33, 37, 38. Compare with the above “The Wisdom of Solomon,” eg.: “For wisdom, which is the worker of all things, taught me: for in her is an understanding spirit, holy, one only, manifold, subtle, lively, clear, undefiled, plain, not subject to hurt, loving the thing that is good, quick, which cannot be letted, ready to do good... . for wisdom is more moving than any motion: she passeth and goeth through all things by reason of her pureness. For she is the breath of the power of God.” (Chap. VII, 22, 24, 25.) 70
1910 · PDF PAGE 150
…m seems to be caused by a separateness of Subject and Object which means Sorrow; when sleep vanishes this separateness vanishes with it, things assume their correct proportion and may be equated to a state of bliss or Non- Sorrow. Thus we find that Nirvana and Nibbana are the same + in * Compare “ Mandtikya Upanishad,” 1, 16. In the infinite illusion of the universe The soul sleeps; when it awakes Then there wakes in it the Eternal, Free from time and sleep and dreams. t+ Most Buddhists will raise a terrific howl when they read this; but, in sp…
1910 · PDF PAGE 17
…e and Curtice maintained a silence and immobility which would have done credit to a first-rate Mahatma. They missed, for example, little things like an editorial par. in “ John Bull,” a full page in “The Sketch,” the “ Daily News,” a page and a quarter in “The Nation,” half a column in the “ Daily Mail.” .. . {I hear you ask, “ How can they make such oversights? Perhaps the Post Office is to blame.”] Well, if the Post Office is to blame, I can’t answer your other question, ‘‘ How can they do it?” and if it is by “ over- sight” or “clerical erro…
1910 · PDF PAGE 48
…s of Christianity, a religion which is so hidden by mounds of dirt and rubbish that it needs a very great mystic to get to the bottom of things without becoming defiled. I hope Mr. Watkins is a true Christian. V. BLN. THE PorcH. Vol. I, No. 3. ON THE GOOD, OR THE ONE. By PLOTINUS. We took up this book with avidity, thinking from the title that it was about Mr. Watkins. But no; at least not under that name. Plotinus’ method of mystic exercise is practically that of Liber XVI (A.. Ae. publication in Class D), but it takes a deal of research to di…
1910 · PDF PAGE 362
THE EQUINOX and embroidering it with gold thread drawn from the observation of things around him, the slave of popularity wears it threadbare. Morphia won't replace bread after the first month or so! Now we see Mr. Blackwood and Nemesis. He gets a reputation by mar- keting his tiny scrap of knowledge of the Inner World; the public cries out for more, and the poor wage-slave, bankrupt in invention, does his best to fake— and fails. It is the male equivalent of the harlot who has drifted from Piccadilly to Waterloo Bridge Road. So here we see him…
1910 · PDF PAGE 480
…all. He saw the Curse That wrapped in ruin the World primeval. He saw the unborn Universe, And all its gods coeval. He saw, and was, all things at once In Him that is ; he was the stars, The moons, the meteors, the suns, All in one net of triune bars; Inextricably one, inevitably one, Immeasurable, immutable, immense Beyond all the wonder that his soul had won By sense, in spite of sense, and beyond sense. “Praise God!” quoth Palamede, “ by this I attain the uttermost of bliss. . . . God’s wounds! but that I never sought. The Questing Beast I s…