Category Archives: Uncategorized

The Secret Alchemy of Poetry – Percy Bysshe Shelley

 

“Their language is vitally metaphorical; that is, it marks the before unapprehended relations of things and perpetuates their apprehension, until the words which represent them, become, through time, signs for portions or classes of thoughts instead of pictures of integral thoughts; and then if no new poets should arise to create afresh the associations which have been thus disorganized, language will be dead to all the nobler purposes of human intercourse. These similitudes or relations are finely said by Lord Bacon to be “the same footsteps of nature impressed upon the various subjects of the world” 1—and he considers the faculty which perceives them as the storehouse of axioms common to all knowledge. In the infancy of society every author is necessarily a poet, because language itself is poetry; and to be a poet is to apprehend the true and the beautiful, in a word, the good which exists in the relation, subsisting, first between existence and perception, and secondly between perception and expression. Every original language near to its source is in itself the chaos of a cyclic poem: the copiousness of lexicography and the distinctions of grammar are the works of a later age, and are merely the catalogue and the form of the creations of poetry. ”

Portrait_of_Percy_Bysshe_Shelley_by_Amelia Curran,_1819
Portrait of Percy Bysshe Shelley by Amelia Curran, 1819

“Language, colour, form, and religious and civil habits of action, are all the instruments and materials of poetry; they may be called poetry by that figure of speech which considers the effect as a synonym of the cause. But poetry in a more restricted sense expresses those arrangements of language, and especially metrical language, which are created by that imperial faculty, whose throne is curtained within the invisible nature of man. And this springs from the nature itself of language, which is a more direct representation of the actions and passions of our internal being, and is susceptible of more various and delicate combinations, than color, form, or motion, and is more plastic and obedient to the control of that faculty of which it is the creation.”

For language is arbitrarily produced by the imagination, and has relation to thoughts alone; but all other materials, instruments, and conditions of art have relations among each other, which limit and interpose between conception and expression. The former is as a mirror which reflects, the latter as a cloud which enfeebles, the light of which both are mediums of communication. Hence the fame of sculptors, painters, and musicians, although the intrinsic powers of the great masters of these arts may yield in no degree to that of those who have employed language as the hieroglyphic of their thoughts, has never equalled that of poets in the restricted sense of the term; as two performers of equal skill will produce unequal effects from a guitar and a harp. The fame of legislators and founders of religions, so long as their institutions last, alone seems to exceed that of poets in the restricted sense; but it can scarcely be a question, whether, if we deduct the celebrity which their flattery of the gross opinions of the vulgar usually conciliates, together with that which belonged to them in their higher character of poets, any excess will remain.

“Poetry is ever accompanied with pleasure: all spirits on which it falls open themselves to receive the wisdom which is mingled with its delight. In the infancy of the world, neither poets themselves nor their auditors are fully aware of the excellence of poetry: for it acts in a divine and unapprehended manner, beyond and above consciousness; and it is reserved for future generations to contemplate and measure the mighty cause and effect in all the strength and splendouPercy Bysshe Shelleyr of their union. Even in modern times, no living poet ever arrived at the fulness of his fame; the jury which sits in judgment upon a poet, belonging as he does to all time, must be composed of his peers: it must be impanelled by Time from the selectest of the wise of many generations. A poet is a nightingale, who sits in darkness and sings to cheer its own solitude with sweet sounds; his auditors are as men entranced by the melody of an unseen musician, who feel that they are moved and softened, yet know not whence or why. The poems of Homer and his contemporaries were the delight of infant Greece; they were the elements of that social system which is the column upon which all succeeding civilization has reposed. ”

Percy Bysshe Shelley (1792-1822) Posthumous Portrait of Shelley Writing Prometheus Unbound Artist Joseph Severn
Percy Bysshe Shelley (1792-1822) Posthumous Portrait of Shelley Writing Prometheus Unbound Artist Joseph Severn

“Poetry turns all things to loveliness; it exalts the beauty of that which is most beautiful, and it adds beauty to that which is most deformed; it marries exultation and horror, grief and pleasure, eternity and change; it subdues to union under its light yoke all irreconcilable things.”

It transmutes all that it touches, and every form moving within the radiance of its presence is changed by wondrous sympathy to an incarnation of the spirit which it breathes: its secret alchemy turns to potable gold the poisonous waters which flow from death through life; it strips the veil of familiarity from the world, and lays bare the naked and sleeping beauty, which is the spirit of its forms.

” All things exist as they are perceived: at least in relation to the percipient. “The mind is its own place, and of itself can make a heaven of hell, a hell of heaven.” But poetry defeats the curse which binds us to be subjected to the accident of surrounding impressions. And whether it spreads its own figured curtain, or withdraws life’s dark veil from before the scene of things, it equally creates for us a being within our being. It makes us the inhabitants of a world to which the familiar world is a chaos. It reproduces the common universe of which we are portions and percipients, and it purges from our inward sight the film of familiarity which obscures from us the wonder of our being. It compels us to feel that which we perceive, and to imagine that which we know. It creates anew the universe, after it has been annihilated in our minds by the recurrence of impressions blunted by reiteration. It justifies the bold and true words of Tasso:

Non merita nome di creatore, se non Iddio ed il Poeta.”
translation: None merits the name of Creator but God and the poet.

Read “A Defence of Poetry and Other Essays, by Percy Bysshe Shelley” online at Project Gutenburg

Advertisements

Gerald Massey – Wikipedia

gerald_massey_1856

In regard to Ancient Egypt, Massey first published The Book of the Beginnings, followed by The Natural Genesis. His most prolific work is Ancient Egypt: The Light of the World, published shortly before his death. Like Godfrey Higgins a half-century earlier, Massey believed that Western religions had Egyptian roots.

Massey wrote:

The human mind has long suffered an eclipse and been darkened and dwarfed in the shadow of ideas the real meaning of which has been lost to moderns. Myths and allegories whose significance was once unfolded in the Mysteries have been adopted in ignorance and reissued as real truths directly and divinely vouchsafed to humanity for the first and only time! The early religions had their myths interpreted. We have ours misinterpreted. And a great deal of what has been imposed on us as God’s own true and sole revelation to us is a mass of inverted myths.

One of the more important aspects of Massey’s writings were his assertions that there were parallels between Jesus and the Egyptian god Horus, primarily contained in the book The Natural Genesis first published in 1883. Massey, for example, argued in the book his belief that: both Horus and Jesus were born of virgins on 25 December, raised men from the dead (Massey speculates that the biblical Lazarus, raised from the dead by Jesus, has a parallel in El-Asar-Us, a title of Osiris), died by crucifixion and were resurrected three days later.

Christian ignorance notwithstanding, the Gnostic Jesus is the Egyptian Horus who was continued by the various sects of gnostics under both the names of Horus and of Jesus. In the gnostic iconography of the Roman Catacombs child-Horus reappears as the mummy-babe who wears the solar disc. The royal Horus is represented in the cloak of royalty, and the phallic emblem found there witnesses to Jesus being Horus of the resurrection.

Herbert Cutner notes that per the pamphlet Paul the Gnostic Opponent of Peter written by Gerald Massey, he proves quite clearly to any unbiased reader that “Paul was not a supporter of the system known as Historical Christianity, which was founded on a belief in the Christ carnalized; an assumption that the Christ had been made flesh, but that he was its unceasing and deadly opponent during his lifetime; and that after his death his writings were tampered with, interpolated, and re-indoctrinated by his old enemies, the forgers and falsifiers, who first began to weave the web of the Papacy in Rome.”

Source: Gerald Massey – Wikipedia

image: Gerald Massey 1856

ANCIENT EGYPT THE LIGHT OF THE WORLD – Gerald Massey

starmap_sm

I have written other books, but this I look upon as the exceptional labour which has made my life worth living. Comparatively speaking, ‘A Book of the Beginnings’ (London, 1881) was written in the dark, ‘The Natural Genesis’ (London, 1883) was written in the twilight, whereas ‘Ancient Egypt’ has been written in the light of day. The earlier books were met in England with the truly orthodox conspiracy of silence. Nevertheless, four thousand volumes have got into circulation somewhere or other up and down the reading world, where they are slowly working in their unacknowledged way.

Probably the present book will be appraised at home in proportion as it comes back piecemeal from abroad, from Germany, or France, or maybe from the country of the Rising Sun. To all lovers of the truth the writer now commends the verifiable truths that wait for recognition in these pages. Truth is all-potent with its silent power If only whispered, never heard aloud, But working secretly, almost unseen, Save in some excommunicated book; ‘Tis as the lightning with its errand done Before you hear the thunder.

For myself, it is enough to know that in despite of many hindrances from straitened circumstances, chronic ailments, and the deepening shadows of encroaching age, my book is printed, and the subject-matter that I cared for most is now entrusted safely to the keeping of John Gutenberg, on this my nine-and-seventieth birthday.

Source: ANCIENT EGYPT THE LIGHT OF THE WORLD

Full text at link

Zen Master Alan Watts Explains What Made Carl Jung Such an Influential Thinker: Open Culture

jung

“There is a nice German word, hintergedanken, which means a thought in the very far far back of your mind,” says Watts.

“Jung had a hintergedanken in the back of his mind that showed in the twinkle in his eye. It showed that he knew and recognized what I sometimes call the element of irreducible rascality in himself. And he knew it so strongly and so clearly, and in a way so lovingly, that he would not condemn the same thing in others, and would therefore not be led into those thoughts, feelings, and acts of violence towards others which are always characteristic of the people who project the devil in themselves upon the outside, upon somebody else, upon the scapegoat.”

And so, whether we enter into this field of thought through Watts, through Jung, or through anyone else, it always seems to comes back to the ancient Greeks: “Know thyself.”

Source: Zen Master Alan Watts Explains What Made Carl Jung Such an Influential Thinker Open Culture

Colin Wilson and “The Robot” – by Gary Lachman

Wilson tells us he is often oblivious to the scenery because his robot has taken over the task of cutting out irrelevant details so he can get through a day’s work. Yet when his day is over and he wants to relax, he often finds that he can’t. His automatic pilot—the robot—is in gear and won’t let go. Wilson is not alone in this; it is a central human problem, the central human problem. Descartes believed that animals were really robots. Clearly he was wrong. We are the robots. Or rather, we are like people who allow their servants to do everything for them, and subsequently feel they have lost touch with life, but don’t know exactly why. Wilson is fond of quoting T. S. Eliot’s line from Choruses From the Rock: “Where is the life we have lost in living?” It’s with the robot.

Source: Colin Wilson and “The Robot”

Ralph Waldo Emerson | The Book of Life

“This leaves open a vital question: what is your nature once you have rid yourself of history, tradition and religion? What can be said is that it is not self-indulgence, it is not hedonism, it is not narcissism – rather it is the surrender to that force which Emerson recognised back in the Jardin des Plantes: it is obedience to nature itself.

By nature Emerson seemed to mean the natural world – plants, animals, rocks and sky – but what he really meant was God. For Emerson was a Pantheist, someone who believed that God exists in every part of creation, from the smallest grain of sand to a star – but also, crucially, that the divine spark is in each of us. In following ourselves we are not being merely fickle and selfish, but rather releasing a Divine Will that history, society and organised religion have hidden from us.

The individual, as he writes, ‘is a god in ruins’ (CW1 42); but we have it within us, by casting off all custom, to rebuild ourselves. He makes this Pantheist connection explicit in his most famous lines: Crossing a bare common, in snow puddles, at twilight, under a clouded sky, without having in my thoughts any occurrence of special good fortune, I have enjoyed a perfect exhilaration. I am glad to the brink of fear. […] Standing on the bare ground, — my head bathed by the blithe air, and uplifted into infinite space, — all mean egotism vanishes. I become a transparent eye-ball; I am nothing; I see all; the currents of the Universal Being circulate through me; I am part or particle of God.”

Source: Ralph Waldo Emerson | The Book of Life

Desire for Truth, by Roger Hawkins | Parabola

Creation delights in the recognition of itself

“There is in the body a current of energy, affection and intelligence, which guides, maintains and energizes the body. Discover that current, and hold onto it unswervingly. Be aware of the spark of life that weaves the tissues of your body and stay with it. It is the only reality that the body has. It is like looking at a burning incense stick; you see the stick and the smoke first; when you notice the fiery point, you realize it has the power to consume mountains of sticks and fill the universe with smoke. Timelessly the Self actualizes itself, without exhausting its infinite possibilities. In the incense stick simile, the stick is the body, and the smoke is the mind. As long as the mind is busy with its contortions, it does not perceive its source. The Guru comes and turns your attention to the spark within.”

Source: Desire for Truth, by Roger Hawkins | Parabola

The Imagery of Alchemical Art as a Method of Communication – Samuel Scarborough

“A key is needed to break the obscure cipher used by the alchemists of old if there is to be any understanding, and work done using their techniques and methods to achieve the Magnum Opus or Great Work. Like all ciphers or codes, there has to be a key to understanding and decoding the cipher. That is what this paper will do; provide a basic key to unlocking this mystery.”4

Source: The Imagery of Alchemical Art as a Method of Communication – Samuel Scarborough

The ‘Alam al-Mithal: Henry Corbin & the Sufi Ibn ‘Arabi | FIFTH SUN / FIFTH WORLD

“Self awareness and mastery arises only through a direct participatory process. There can be no authority, even if that authority is simply the fixed authority of objectivity that inhibits such a mutual knowing. Corbin writes: “Each human being is oriented toward a quest for his personal invisible guide, or he entrusts himself to the collective, magisterial authority as the intermediary between himself and Revelation.” In Ṣūfīsm, those who refuse to follow any earthly master are called Uwaysīs and are said to follow an invisible master. It is the “co- responsibility for personal destiny assumed by the alone with the Alone,” in Corbin’s words.

In my own reading here, I would draw a direct correspondence to the Kashmir Shaivite understanding of the “Guru Principle” in which the true Guru is no longer the external master but, rather, the master personified within the Self. It is necessary not to misinterpret such an idea of a personified “invisible guide” or inner Guru as a dualistic act, such as the Incarnation or the personification of the monotheistic God. Rather, it is nothing if not Gnostic and participatory act of creative Imagination, that integrates the mystic into a mutual knowing. The inner guide is the archetypal manifestation of knowing.” – Peter Matthew Bauer

Source: The ‘Alam al-Mithal: Henry Corbin & the Sufi Ibn ‘Arabi | FIFTH SUN / FIFTH WORLD