the Equinox - The Hermetic Library
the Equinox - The Hermetic Library the Equinox - The Hermetic Library
48 THE AGNOSTIC POSITION DIRECT experience is the key to Yoga; direct experience of that Soul (Âtman) or Essence (Purasha) which acting upon Energy (Prâna) and Substance (Âkâsa) differentiates a plant from a stone, an animal from a plant, a man from an animal, a man from a man, and man from God, yet which ultimately is the underlying Equilibrium of all things; for as the Bhagavad-Gîta says: “Equilibrium is called Yoga.” Chemically the various groups in the organic and inorganic worlds are similar in structure and composition. One piece of limestone is very much like another, and so also are the actual bodies of any two man, but not so their minds. Therefore, should we wish to discover and understand that Power which differentiates, and yet ultimately balances all appearances, which are derived by the apparently unconscious object and received by the apparently conscious subject, we must look for it in the workings of man's brain.* * Verworn in his “General Physiology” says: “It was found that the sole reality that we are able to discover in the world is mind. The idea of the physical world is only a product of the mind. . . . But this idea is not the whole of mind, for we have many mental constituents, such as the simple sensations of pain and of pleasure, that are not ideas of bodies . . . every process of knowledge, including scientific knowledge, is merely a psychical event. . . . This fact cannot be banished by the well-known method of the ostrich” (pp. 39, 40). “The real mystery of mysteries is the mind of man. Why, with a pen or brush, one man sits down and makes a masterpiece, and yet another, with the self-same instruments and opportunities, turns out a daub or botch,is twenty
THE TEMPLE OF SOLOMON THE KING This is but a theory, but a theory worth working upon until a better be derived from truer facts. Adopting it, the transfigured-realist gazes at it with wonder and then casts Theory overboard, and loads his ship with Law; postulates that every cause has its effect; and,. when his ship begins to sink, refuses to jettison his wretched cargo, or even to man the pumps of Doubt, because the final result is declared by his philosophy to be unknowable. If any one cause be unknowable, be it first or last, then all causes are unknowable. The will to create is denied, the will to annihilate is denied, and finally the will to act is denied. Propositions perhaps true to the Master, but certainly not so to the disciple. Because Titian was a great artist and Rodin is a great sculptor, that is no reason why we should abolish art schools and set an embargo on clay. If the will to act is but a mirage of the mind, then equally so is the will to differentiate or select. If this be true, and the chain of Cause and Effect is eternal, how is it then that Cause A produces effect B, and Cause B effect C, and Cause A + B + C effect X. Where originates this power of production? It is said there is no change, the medium remaining alike throughout. But we say there is a change—a change of form,* and not only a change, but a distinct birth and a distinct death of form. What creates this form? Sense perception. what will destroy this form, and reveal to us that which lies behind it? times more curious than all the musings of the mystics, works of the Rosicrucians, or the mechanical contrivances which seem to-day so fine, and which our children will disdain as clumsy” (R. B. Cumminghame Graham in his preface to “The Canon”). * Form here is synonymous with the Hindu Mâyâ, it is also the chief power of the Buddhist devil, Mara, and even of that mighty devil, Choronzon. 49
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48<br />
THE AGNOSTIC POSITION<br />
DIRECT experience is <strong>the</strong> key to Yoga; direct experience of<br />
that Soul (Âtman) or Essence (Purasha) which acting upon<br />
Energy (Prâna) and Substance (Âkâsa) differentiates a plant<br />
from a stone, an animal from a plant, a man from an animal,<br />
a man from a man, and man from God, yet which ultimately<br />
is <strong>the</strong> underlying Equilibrium of all things; for as <strong>the</strong> Bhagavad-Gîta<br />
says: “Equilibrium is called Yoga.”<br />
Chemically <strong>the</strong> various groups in <strong>the</strong> organic and inorganic<br />
worlds are similar in structure and composition. One piece of<br />
limestone is very much like ano<strong>the</strong>r, and so also are <strong>the</strong><br />
actual bodies of any two man, but not so <strong>the</strong>ir minds. <strong>The</strong>refore,<br />
should we wish to discover and understand that Power<br />
which differentiates, and yet ultimately balances all<br />
appearances, which are derived by <strong>the</strong> apparently unconscious<br />
object and received by <strong>the</strong> apparently conscious subject, we<br />
must look for it in <strong>the</strong> workings of man's brain.*<br />
* Verworn in his “General Physiology” says: “It was found that <strong>the</strong> sole<br />
reality that we are able to discover in <strong>the</strong> world is mind. <strong>The</strong> idea of <strong>the</strong><br />
physical world is only a product of <strong>the</strong> mind. . . . But this idea is not <strong>the</strong> whole<br />
of mind, for we have many mental constituents, such as <strong>the</strong> simple sensations of<br />
pain and of pleasure, that are not ideas of bodies . . . every process of knowledge,<br />
including scientific knowledge, is merely a psychical event. . . . This fact<br />
cannot be banished by <strong>the</strong> well-known method of <strong>the</strong> ostrich” (pp. 39, 40).<br />
“<strong>The</strong> real mystery of mysteries is <strong>the</strong> mind of man. Why, with a pen or<br />
brush, one man sits down and makes a masterpiece, and yet ano<strong>the</strong>r, with <strong>the</strong><br />
self-same instruments and opportunities, turns out a daub or botch,is twenty