In the spirit of unity I have now combined my two blogs ‘Myriad Lives and ‘Invisible Kingdoms’ into one at http://myriadlives.wordpress.com/
‘So powerful is the light of unity that it can illuminate the whole earth’.~ Bahá’u’lláh
In the spirit of unity I have now combined my two blogs ‘Myriad Lives and ‘Invisible Kingdoms’ into one at http://myriadlives.wordpress.com/
‘So powerful is the light of unity that it can illuminate the whole earth’.~ Bahá’u’lláh
“O, Absolutely Transcendent! (what else is it rightful to call Thee?
How shall I fittingly hymn Thee, that art of all things most exalted?
How would words speak Thy Splendour? For words cannot name or denote
Sole Unspeakable Being, since Thou art the cause of all speaking.
How might the mind know Thy Nature? For mind cannot grasp or conceive
Sole Unknowable Being, since Thou art the cause of all knowing.
All things existing, the speaking and speechless together, proclaim Thee.
All things existing, the knowing and nescient together, adore Thee.
All keen desires or lusts, all painful passions are yearnings
Only for Thee. Thine is the whole world’s prayer; to Thee all,
Sensing Thy tokens within them, utter a paean of silence.
Everything issues from Thee. Only Thou art dependent on nothing.
Everything nestles within Thee. Everything surges upon Thee.
For Thou art the Goal of all beings. And Thou art One Thing, and AIl
And yet neither one thing, nor all things, O Most-Named, how then shall I
That art alone the Unnameable? What even Heaven-born Mind then
Could possibly penetrate thy distant Shroud? I pray Thee, be gracious!
O, Absolutely Transcendent, what else is it rightful to call Thee”?
(From ‘The Philosophy of Proclus: The Final Phase of Ancient Thought’ by Laurence Jay Rosan published by Prometheus Trust (1 Dec 2008)
“The Good is gentle and kindly and gracious and present to anyone when he wishes. Beauty brings wonder and shock and pleasure mingled with pain, and even draws those who do not know what is happening away from the Good, as the beloved draws a child away from its father: for Beauty is younger. But the Good is older, not in time but in truth, and has the prior power; for It has all power”.
“the One is not being but the Generator of being. This, we may say, is the first act of generation. The One, perfect because It seeks nothing, has nothing, and needs nothing overflows, as it were, and Its superabundance makes something other than Itself.”
From Plotinus: A Volume of Selections in a New English Translation by A. H. Armstrong
I particularly like the fable of ‘Eros and Psyche’ which I read in part as an allegory of the attachment of the soul to the material world. In Greek mythology Psyche is a mortal woman who becomes the wife of Eros the god of love, and gives birth to Hedone the personification of pleasure. Depicted with the wings of a butterfly she is frequently seen as a symbolic representation of the human soul. The tale of Psyche was popularised in post-classical times as one of a number of sub-stories interwoven into the 2nd Century Latin novel ‘Metamorphoses’ written by Lucius Apuleius and referred to by Augustine of Hippo as ‘The Golden Ass’. The following version reproduced here in full is ‘Cupid and Psyche’ by Thomas Bulfinch (1796–1867) from ‘Bulfinch’s Mythology’
“A CERTAIN king and queen had three daughters. The charms of the two elder were more than common, but the beauty of the youngest was so wonderful that the poverty of language is unable to express its due praise. The fame of her beauty was so great that strangers from neighbouring countries came in crowds to enjoy the sight, and looked on her with amazement, paying her that homage which is due only to Venus herself. In fact Venus found her altars deserted, while men turned their devotion to this young virgin. As she passed along, the people sang her praises, and strewed her way with chaplets and flowers.
This perversion of homage due only to the immortal powers to the exaltation of a mortal gave great offence to the real Venus. Shaking her ambrosial locks with indignation, she exclaimed, “Am I then to be eclipsed in my honours by a mortal girl? In vain then did that royal shepherd, whose judgment was approved by Jove himself, give me the palm of beauty over my illustrious rivals, Pallas and Juno. But she shall not so quietly usurp my honours. I will give her cause to repent of so unlawful a beauty.”
Thereupon she calls her winged son Cupid, mischievous enough in his own nature, and rouses and provokes him yet more by her complaints. She points out Psyche to him and says, “My dear son, punish that contumacious beauty; give thy mother a revenge as sweet as her injuries are great; infuse into the bosom of that haughty girl a passion for some low, mean, unworthy being, so that she may reap a mortification as great as her present exultation and triumph.”
Cupid prepared to obey the commands of his mother. There are two fountains in Venus’s garden, one of sweet waters, the other of bitter. Cupid filled two amber vases, one from each fountain, and suspending them from the top of his quiver, hastened to the chamber of Psyche, whom he found asleep. He shed a few drops from the bitter fountain over her lips, though the sight of her almost moved him to pity; then touched her side with the point of his arrow. At the touch she awoke, and opened eyes upon Cupid (himself invisible), which so startled him that in his confusion he wounded himself with his own arrow. Heedless of his wound, his whole thought now was to repair the mischief he had done, and he poured the balmy drops of joy over all her silken ringlets.
Psyche, henceforth frowned upon by Venus, derived no benefit from all her charms. True, all eyes were cast eagerly upon her, and every mouth spoke her praises; but neither king, royal youth, nor plebeian presented himself to demand her in marriage. Her two elder sisters of moderate charms had now long been married to two royal princes; but Psyche, in her lonely apartment, deplored her solitude, sick of that beauty which, while it procured abundance of flattery, had failed to awaken love.
Her parents, afraid that they had unwittingly incurred the anger of the gods, consulted the oracle of Apollo, and received this answer: “The virgin is destined for the bride of no mortal lover. Her future husband awaits her on the top of the mountain. He is a monster whom neither gods nor men can resist.”
This dreadful decree of the oracle filled all the people with dismay, and her parents abandoned themselves to grief. But Psyche said, “Why, my dear parents, do you now lament me? You should rather have grieved when the people showered upon me undeserved honours, and with one voice called me a Venus. I now perceive that I am a victim to that name. I submit. Lead me to that rock to which my unhappy fate has destined me.” Accordingly, all things being prepared, the royal maid took her place in the procession, which more resembled a funeral than a nuptial pomp, and with her parents, amid the lamentations of the people, ascended the mountain, on the summit of which they left her alone, and with sorrowful hearts returned home.
While Psyche stood on the ridge of the mountain, panting with fear and with eyes full of tears, the gentle Zephyr raised her from the earth and bore her with an easy motion into a flowery dale. By degrees her mind became composed, and she laid herself down on the grassy bank to sleep. When she awoke refreshed with sleep, she looked round and beheld near by a pleasant grove of tall and stately trees. She entered it, and in the midst discovered a fountain, sending forth clear and crystal waters, and fast by, a magnificent palace whose august front impressed the spectator that it was not the work of mortal hands, but the happy retreat of some god. Drawn by admiration and wonder, she approached the building and ventured to enter. Every object she met filled her with pleasure and amazement. Golden pillars supported the vaulted roof, and the walls were enriched with carvings and paintings representing beasts of the chase and rural scenes, adapted to delight the eye of the beholder. Proceeding onward, she perceived that besides the apartments of state there were others filled with all manner of treasures, and beautiful and precious productions of nature and art.
While her eyes were thus occupied, a voice addressed her, though she saw no one, uttering these words: “Sovereign lady, all that you see is yours. We whose voices you hear are your servants and shall obey all your commands with our utmost care and diligence. Retire, therefore, to your chamber and repose on your bed of down, and when you see fit repair to the bath. Supper awaits you in the adjoining alcove when it pleases you to take your seat there.”
Psyche gave ear to the admonitions of her vocal attendants, and after repose and the refreshment of the bath, seated herself in the alcove, where a table immediately presented itself, without any visible aid from waiters or servants, and covered with the greatest delicacies of food and the most nectareous wines. Her ears too were feasted with music from invisible performers; of whom one sang, another played on the lute, and all closed in the wonderful harmony of a full chorus.
She had not yet seen her destined husband. He came only in the hours of darkness and fled before the dawn of morning, but his accents were full of love, and inspired a like passion in her. She often begged him to stay and let her behold him, but he would not consent. On the contrary he charged her to make no attempt to see him, for it was his pleasure, for the best of reasons, to keep concealed. “Why should you wish to behold me?” he said; “have you any doubt of my love? have you any wish ungratified? If you saw me, perhaps you would fear me, perhaps adore me, but all I ask of you is to love me. I would rather you would love me as an equal than adore me as a god.”
This reasoning somewhat quieted Psyche for a time, and while the novelty lasted she felt quite happy. But at length the thought of her parents, left in ignorance of her fate, and of her sisters, precluded from sharing with her the delights of her situation, preyed on her mind and made her begin to feel her palace as but a splendid prison, When her husband came one night, she told him her distress, and at last drew from him an unwilling consent that her sisters should be brought to see her.
So, calling Zephyr, she acquainted him with her husband’s commands, and he, promptly obedient, soon brought them across the mountain down to their sister’s valley. They embraced her and she returned their caresses. “Come,” said Psyche, “enter with me my house and refresh yourselves with whatever your sister has to offer.” Then taking their hands she led them into her golden palace, and committed them to the care of her numerous train of attendant voices, to refresh them in her baths and at her table, and to show them all her treasures. The view of these celestial delights caused envy to enter their bosoms, at seeing their young sister possessed of such state and splendour so much exceeding their own.
They asked her numberless questions, among others what sort of a person her husband was. Psyche replied that he was a beautiful youth, who generally spent the daytime in hunting upon the mountains. The sisters, not satisfied with this reply, soon made her confess that she had never seen him. Then they proceeded to fill her bosom with dark suspicions. “Call to mind,” they said, “the Pythian oracle that declared you destined to marry a direful and tremendous monster. The inhabitants of this valley say that your husband is a terrible and monstrous serpent, who nourishes you for a while with dainties that he may by and by devour you. Take our advice. Provide yourself with a lamp and a sharp knife; put them in concealment that your husband may not discover them, and when he is sound asleep, slip out of bed, bring forth your lamp, and see for yourself whether what they say is true or not. If it is, hesitate not to cut off the monster’s head, and thereby recover your liberty.”
Psyche resisted these persuasions as well as she could, but they did not fail to have their effect on her mind, and when her sisters were gone, their words and her own curiosity were too strong for her to resist. So she prepared her lamp and a sharp knife, and hid them out of sight of her husband. When he had fallen into his first sleep, she silently rose and uncovering her lamp beheld not a hideous monster, but the most beautiful and charming of the gods, with his golden ringlets wandering over his snowy neck and crimson cheek, with two dewy wings on his shoulders, whiter than snow, and with shining feathers like the tender blossoms of spring. As she leaned the lamp over to have a nearer view of his face a drop of burning oil fell on the shoulder of the god, startled with which he opened his eyes and fixed them full upon her; then, without saying one word, he spread his white wings and flew out of the window. Psyche, in vain endeavouring to follow him, fell from the window to the ground. Cupid, beholding her as she lay in the dust, stopped his flight for an instant and said, “O foolish Psyche, is it thus you repay my love? After having disobeyed my mother’s commands and made you my wife, will you think me a monster and cut off my head? But go; return to your sisters, whose advice you seem to think preferable to mine. I inflict no other punishment on you than to leave you for ever. Love cannot dwell with suspicion.” So saying, he fled away, leaving poor Psyche prostrate on the ground, filling the place with mournful lamentations.
When she had recovered some degree of composure she looked around her, but the palace and gardens had vanished, and she found herself in the open field not far from the city where her sisters dwelt. She repaired thither and told them the whole story of her misfortunes, at which, pretending to grieve, those spiteful creatures inwardly rejoiced. “For now,” said they, “he will perhaps choose one of us.” With this idea, without saying a word of her intentions, each of them rose early the next morning and ascended the mountain, and having reached the top, called upon Zephyr to receive her and bear her to his lord; then leaping up, and not being sustained by Zephyr, fell down the precipice and was dashed to pieces.
Psyche meanwhile wandered day and night, without food or repose, in search of her husband. Casting her eyes on a lofty mountain having on its brow a magnificent temple, she sighed and said to herself, “Perhaps my love, my lord, inhabits there,” and directed her steps thither.
She had no sooner entered than she saw heaps of corn, some in loose ears and some in sheaves, with mingled ears of barley. Scattered about, lay sickles and rakes, and all the instruments of harvest, without order, as if thrown carelessly out of the weary reapers’ hands in the sultry hours of the day.
This unseemly confusion the pious Psyche put an end to, by separating and sorting everything to its proper place and kind, believing that she ought to neglect none of the gods, but endeavour by her piety to engage them all in her behalf. The holy Ceres, whose temple it was, finding her so religiously employed, thus spoke to her: “O Psyche, truly worthy of our pity, though I cannot shield you from the frowns of Venus, yet I can teach you how best to allay her displeasure. Go, then, and voluntarily surrender yourself to your lady and sovereign, and try by modesty and submission to win her forgiveness, and perhaps her favour will restore you the husband you have lost.”
Psyche obeyed the commands of Ceres and took her way to the temple of Venus, endeavouring to fortify her mind and ruminating on what she should say and how best propitiate the angry goddess, feeling that the issue was doubtful and perhaps fatal.
Venus received her with angry countenance. “Most undutiful and faithless of servants,” said she, “do you at last remember that you really have a mistress? Or have you rather come to see your sick husband, yet laid up of the wound given him by his loving wife? You are so ill-favoured and disagreeable that the only way you can merit your lover must be by dint of industry and diligence. I will make trial of your housewifery.” Then she ordered Psyche to be led to the storehouse of her temple, where was laid up a great quantity of wheat, barley, millet, vetches, beans, and lentils prepared for food for her pigeons, and said, “Take and separate all these grains, putting all of the same kind in a parcel by themselves, and see that you get it done before evening.” Then Venus departed and left her to her task.
But Psyche, in a perfect consternation at the enormous work, sat stupid and silent, without moving a finger to the inextricable heap.
While she sat despairing, Cupid stirred up the little ant, a native of the fields, to take compassion on her. The leader of the ant-hill, followed by whole hosts of his six-legged subjects, approached the heap, and with the utmost diligence taking grain by grain, they separated the pile, sorting each kind to its parcel; and when it was all done, they vanished out of sight in a moment.
Venus at the approach of twilight returned from the banquet of the gods. breathing odours and crowned with roses. Seeing the task done, she exclaimed, “This is no work of yours, wicked one, but his, whom to your own and his misfortune you have enticed.” So saying, she threw her a piece of black bread for her supper and went away.
Next morning Venus ordered Psyche to be called and said to her, “Behold yonder grove which stretches along the margin of the water. There you will find sheep feeding without a shepherd, with golden-shining fleeces on their backs. Go, fetch me a sample of that precious wool gathered from every one of their fleeces.”
Psyche obediently went to the riverside, prepared to do her best to execute the command. But the river god inspired the reeds with harmonious murmurs, which seemed to say, “O maiden, severely tried, tempt not the dangerous flood, nor venture among the formidable rams on the other side, for as long as they are under the influence of the rising sun, they burn with a cruel rage to destroy mortals with their sharp horns or rude teeth. But when the noontide sun has driven the cattle to the shade, and the serene spirit of the flood has lulled them to rest, you may then cross in safety, and you will find the woolly gold sticking to the bushes and the trunks of the trees.”
Thus the compassionate river god gave Psyche instructions how to accomplish her task, and by observing his directions she soon returned to Venus with her arms full of the golden fleece; but she received not the approbation of her implacable mistress, who said, “I know very well it is by none of your own doings that you have succeeded in this task, and I am not satisfied yet that you have any capacity to make yourself useful. But I have another task for you. Here, take this box and go your way to the infernal shades, and give this box to Proserpine and say, ‘My mistress Venus desires you to send her a little of your beauty, for in tending her sick son she has lost some of her own.’ Be not too long on your errand, for I must paint myself with it to appear at the circle of the gods and goddesses this evening.”
Psyche was now satisfied that her destruction was at hand, being obliged to go with her own feet directly down to Erebus. Wherefore, to make no delay of what was not to be avoided, she goes to the top of a high tower to precipitate herself headlong, thus to descend the shortest way to the shades below. But a voice from the tower said to her, “Why, poor unlucky girl, dost thou design to put an end to thy days in so dreadful a manner? And what cowardice makes thee sink under this last danger who hast been so miraculously supported in all thy former?” Then the voice told her how by a certain cave she might reach the realms of Pluto, and how to avoid all the dangers of the road, to pass by Cerberus, the three-headed dog, and prevail on Charon, the ferryman, to take her across the black river and bring her back again. But the voice added, “When Proserpine has given you the box filled with her beauty, of all things this is chiefly to be observed by you, that you never once open or look into the box nor allow your curiosity to pry into the treasure of the beauty of the goddesses.”
Psyche, encouraged by this advice, obeyed it in all things, and taking heed to her ways travelled safely to the kingdom of Pluto. She was admitted to the palace of Proserpine, and without accepting the delicate seat or delicious banquet that was offered her, but contented with coarse bread for her food, she delivered her message from Venus. Presently the box was returned to her, shut and filled with the precious commodity. Then she returned the way she came, and glad was she to come out once more into the light of day.
But having got so far successfully through her dangerous task a longing desire seized her to examine the contents of the box, “What,” said she, “shall I, the carrier of this divine beauty, not take the least bit to put on my cheeks to appear to more advantage in the eyes of my beloved husband!” So she carefully opened the box, but found nothing there of any beauty at all, but an infernal and truly Stygian sleep, which being thus set free from its prison, took possession of her, and she fell down in the midst of the road, a sleepy corpse without sense or motion.
But Cupid, being now recovered from his wound, and not able longer to bear the absence of his beloved Psyche, slipping through the smallest crack of the window of his chamber which happened to be left open, flew to the spot where Psyche lay, and gathering up the sleep from her body closed it again in the box, and waked Psyche with a light touch of one of his arrows. “Again,” said he, “hast thou almost perished by the same curiosity. But now perform exactly the task imposed on you by my mother, and I will take care of the rest.
Then Cupid, as swift as lightning penetrating the heights of heaven, presented himself before Jupiter with his supplication. Jupiter lent a favouring ear, and pleaded the cause of the lovers so earnestly with Venus that he won her consent. On this he sent Mercury to bring Psyche up to the heavenly assembly, and when she arrived, handing her a cup of ambrosia, he said, “Drink this, Psyche, and be immortal; nor shall Cupid ever break away from the knot in which he is tied, but these nuptials shall be perpetual.”
Thus Psyche became at last united to Cupid, and in due time they had a daughter born to them whose name was Pleasure”.
One of the major themes of ‘The Lord of the Rings’ is that of unity and division. The forces of Mordor spend most of their time quarrelling amongst themselves; such as in the episode of the Tower of Cirith Ungol where the Orc garrison fall upon each other in a dispute between two opposed factions.
“Sam strode forward. Sting glittered blue in his hand. The courtyard lay in deep shadow, but he could see that the pavement was strewn with bodies. Right at his feet were two orc-archers with knives sticking in their backs. Beyond lay many more shapes; some singly as they had been hewn down or shot; others in pairs, still grappling one another, dead in the very throes of stabbing, throttling, biting. The stones were slippery with dark blood.”
It is striking that the forces of Sauron seem unified only by their hatred of good and the mesmeric influence of the One Ring which draws them to Mordor-
‘One Ring to rule them all, One Ring to find them,
One Ring to bring them all and in the darkness bind them
In the Land of Mordor where the Shadows lie’.
On the contrary it is ultimately the unity of the forces of good which defeats Sauron, built on the foundations of the company of the Ring- brought together by choice unlike the forces of Mordor enslaved by the One Ring.
‘The Company of the Ring shall be Nine; and the Nine Walkers shall be set against the Nine Riders that are evil. With you and your faithful servant, Gandalf will go; for this shall be his great task, and maybe the end of his labours.’ ‘For the rest, they shall represent the other Free Peoples of the World: Elves, Dwarves, and Men.”
(As a Bahá’í I find Tolkien’s emphasis on the importance of unity very moving. The founder of the the Bahá’í Faith Bahá’u’lláh wrote “So powerful is the light of unity that it can illuminate the whole earth”).
The ‘Nine Walkers’ themselves represent a unity in diversity very reminiscent of the ‘Nine Worthies’ of Medieval romance. The ‘Nine Worthies’ were a recurring motif in Medieval art representing universal heroic values. In the manner of the Company of the Ring they were a diverse group comprising Pagans (Hector, Alexander the Great, Julius Caesar) Old Testament Jews (Joshua, David Judas, Maccabeus) and Christian Knights (King Arthur, Charlemagne, Godfrey of Bouillon).
(All quotations from ‘The Lord of the Rings’ by J RR Tolkien, Harper Collins 1994 edition)
I find ‘The Tower of the Elephant’ (1933) to be the most spiritual of Robert E. Howard’s Conan stories. There is a quality to the narrative which brings to mind the allegorical tales of the Sufis. The story concerns Conan’s attempts to steal a legendary jewel from the tower of an evil sorcerer and is replete with beautiful imagery of the night sky and a nocturnal garden guarded by silent lions.
‘The secret of the Elephant Tower?’ he exclaimed. ‘Why, any fool knows that Yara the priest dwells there with the great jewel men call the Elephant’s Heart, that is the secret of his magic.’
Conan enters the tower as a thief but does not steal the jewel as the idol from which he is about to take the gem reveals itself to be an imprisoned elephant-headed demi-god.
‘This then, was the reason for the name, the Tower of the Elephant, for the head of the thing was much like that of the beasts described by the Shemitish wanderer. This was Yara’s god; where then should the gem be, but concealed in the idol, since the stone was called the Elephant’s Heart? As Conan came forward, his eyes fixed on the motionless idol, the eyes of the thing opened suddenly! The Cimmerian froze in his tracks. It was no image–it was a living thing, and he was trapped in its chamber‘!
Struck by pity Conan liberates the demi-god in an act of sacrifice which frees Yag-kosha from the material world to take revenge upon Yara the priest who has tormented him for so long.
‘Uncertainly Conan approached, and Yag-kosha, or Yogah, as if sensing his uncertainty, indicated where he should strike. Conan set his teeth and drove the sword deep. Blood streamed over the blade and his hand, and the monster started convulsively, then lay back quite still. Sure that life had fled, at least life as he understood it, Conan set to work on his grisly task and quickly brought forth something that he felt must be the strange being’s heart, though it differed curiously from any he had ever seen. Holding the pulsing organ over the blazing jewel, he pressed it with both hands, and a rain of blood fell on the stone. To his surprise, it did not run off, but soaked into the gem, as water is absorbed by a sponge… Now Yara was no bigger than a child; now like an infant he sprawled on the table, still grasping the jewel. And now the sorcerer suddenly realized his fate, and he sprang up, releasing the gem. But still he dwindled, and Conan saw a tiny, pygmy figure rushing wildly about the ebony table-top, waving tiny arms and shrieking in a voice that was like the squeak of an insect‘.
Does Yag-kosha represent the tortured artist imprisoned by a philistine society? Or is the elephant-headed godling in the tower a symbol of the human soul enchained by matter? Given Robert E. Howard’s tragic end is Yag-kosha a metaphor for the writer’s own tortured psyche? What is the secret of elephant tower? The tale ends on an enigmatic note as the barbarian strides away against the backdrop of the elephant tower shattering like a mirror or glass.
‘Into the waving green gardens came the Cimmerian, and as the dawn wind blew upon him with the cool fragrance of luxuriant growths, he started like a man waking from a dream. He turned back uncertainly, to stare at the cryptic tower he had just left. Was he bewitched and enchanted? Had he dreamed all that had seemed to have passed? As he looked he saw the gleaming tower sway against the crimson dawn, its jewel-crusted rim sparkling in the growing light, and crash into shining shards‘.