the Equinox - The Hermetic Library
the Equinox - The Hermetic Library the Equinox - The Hermetic Library
58 THE EQUINOX which is within all.” And also again in the same Upanishad (1. 4. 10.), “He who worships another divinity (than the Âtman), and says ‘it is one and I am another’ is not wise, but he is like a house-dog of the gods.” And house-dogs shall we remain so long as we cling to a belief in a knowing subject and an known object, or in the worship of anything, even of the Âtman itself, as long as it remains apart from our- selves. Such a dilemma as this does not take long to induce one of those periods of “spiritual dryness,” one of those “dark nights of the soul” so familiar to all mystics and even to mere students of mysticism. And such a night seems to have closed around Yâjñavalkhya when he exclaimed: After death there is no consciousness. For where there is as it were a duality, there one sees the other, smells, hears, addresses, comprehends, and knows the other; but when everything has become to him his own self, how should he smell, see, hear, address, understand, or know anyone at all? How should he know him, through whom he knows all this, how should he know the knower?* Thus does the Supreme Âtman become unknowable, on account of the individual Âtman† remaining unknown; and further, will remain unknowable as long as consciousness of a separate Supremacy exists in the heart of the individual. Directly the seeker realizes this, a new reality is born, and the clouds of night roll back and melt away before the light of a breaking dawn, brilliant beyond all that have preceded it. Destroy this consciousness, and the Unknowable may become the Known, or at least the Unknown, in the sense of the undiscovered. Thus we find the old Vedantist presupposing an Âtman and a sÚmbolon of it, so that he might better transmute * Brihadâranyaka Upanishad, 2. 4. 12. † The illusion of thinking ourselves similar to the Unity and yet separated from It.
THE TEMPLE OF SOLOMON THE KING the unknown individual soul into the known, and the unknowable Supreme Soul into the unknown, and the, from the knowable through the known to the knower, get back to the Âtman and Equilibrium—Zero. All knowledge he asserts to be Mâyâ, and only by paradoxes is the Truth revealed. Only he who knows it not knows it, Who knows it, he knows it not; Unknown is it by the wise, But by the ignorant known.* These dark nights of Scepticism descent upon all systems just as they descend upon all individuals, at no stated times, but as a reaction after much hard work; and usually they are forerunners of a new and higher realization of another unknown land to explore. Thus again and again do we find them rising and dissolving like some strange mist over the realms of the Vedânta. To disperse them we must consume them in that same fire which has consumed all we held dear; we must turn our engines of war about and destroy our sick and wounded, so that those who are strong and whole may press on the faster to victory. As early as the days of the Rig Veda, before the beginning was, there was “neither not-being nor yet being.” This thought again and again rumbles through the realms of philosophy, souring the milk of man's understanding with its bitter scepticism. Not-being was this in the beginning, From it being arose. Self-fashioned indeed out of itself . . . The being and the beyond * Kena Upanishad,11. 59
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THE TEMPLE OF SOLOMON THE KING<br />
<strong>the</strong> unknown individual soul into <strong>the</strong> known, and <strong>the</strong><br />
unknowable Supreme Soul into <strong>the</strong> unknown, and <strong>the</strong>, from<br />
<strong>the</strong> knowable through <strong>the</strong> known to <strong>the</strong> knower, get back to<br />
<strong>the</strong> Âtman and Equilibrium—Zero.<br />
All knowledge he asserts to be Mâyâ, and only by paradoxes<br />
is <strong>the</strong> Truth revealed.<br />
Only he who knows it not knows it,<br />
Who knows it, he knows it not;<br />
Unknown is it by <strong>the</strong> wise,<br />
But by <strong>the</strong> ignorant known.*<br />
<strong>The</strong>se dark nights of Scepticism descent upon all systems<br />
just as <strong>the</strong>y descend upon all individuals, at no stated times,<br />
but as a reaction after much hard work; and usually <strong>the</strong>y are<br />
forerunners of a new and higher realization of ano<strong>the</strong>r<br />
unknown land to explore. Thus again and again do we find<br />
<strong>the</strong>m rising and dissolving like some strange mist over <strong>the</strong><br />
realms of <strong>the</strong> Vedânta. To disperse <strong>the</strong>m we must consume<br />
<strong>the</strong>m in that same fire which has consumed all we held dear;<br />
we must turn our engines of war about and destroy our sick<br />
and wounded, so that those who are strong and whole may<br />
press on <strong>the</strong> faster to victory.<br />
As early as <strong>the</strong> days of <strong>the</strong> Rig Veda, before <strong>the</strong> beginning<br />
was, <strong>the</strong>re was “nei<strong>the</strong>r not-being nor yet being.” This<br />
thought again and again rumbles through <strong>the</strong> realms of<br />
philosophy, souring <strong>the</strong> milk of man's understanding with its<br />
bitter scepticism.<br />
Not-being was this in <strong>the</strong> beginning,<br />
From it being arose.<br />
Self-fashioned indeed out of itself . . .<br />
<strong>The</strong> being and <strong>the</strong> beyond<br />
* Kena Upanishad,11.<br />
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