A New Earth

"Then felt I like some watcher of the skies When a new planet swims within his ken."

I who had sought afar from earth The faery land to greet, Now find content within its girth, And wonder nigh my feet.

To-day a nearer love I choose And seek no distant sphere, For aureoled by faery dews The dear brown b.r.e.a.s.t.s appear.

With rainbow radiance come and go The airy breaths of day, And eve is all a pearly glow With moonlit winds a-play.

The lips of twilight burn my brow, The arms of night caress: Glimmer her white eyes drooping now With grave old tenderness.

I close mine eyes from dream to be The diamond-rayed again, As in the ancient hours ere we Forgot ourselves to men.

And all I thought of heaven before I find in earth below, A sunlight in the hidden core To dim the noon-day glow.

And with the Earth my heart is glad, I move as one of old, With mists of silver I am clad And bright with burning gold.

--February 1896

Duality

"From me spring good and evil."

Who gave thee such a ruby flaming heart, And such a pure cold spirit? Side by side I know these must eternally abide In intimate war, and each to each impart Life from their pain, with every joy a dart To wound with grief or death the self-allied.

Red life within the spirit crucified, The eyes eternal pity thee, thou art Fated with deathless powers at war to be, Not less the martyr of the world than he Whose thorn-crowned brow usurps the due of tears We would pay to thee, ever ruddy life, Whose pa.s.sionate peace is still to be at strife, O'erthrown but in the unconflicting spheres.

--March 15, 1896 (This is unsigned, but in AE's "Collected Poems")

The Element Language

In a chapter in the Secret Doctrine dealing with the origin of language, H.P. Blavatsky makes some statements which are quoted here and which should be borne well in mind in considering what follows. "The Second Race had a 'Sound Language,' to wit, chant-like sounds composed of vowels alone." From this developed "monosyllabic speech which was the vowel parent, so to speak, of the monosyllabic languages mixed with hard consonants still in use among the yellow races which are known to the anthropologist. The linguistic characteristics developed into the agglutinative languages....

The inflectional speech, the root of the Sanskrit, was the first language (now the mystery tongue of the Initiates) of the Fifth Race."

The nature of that language has not been disclosed along with other teaching concerning the evolution of the race, but like many other secrets the details of which are still preserved by the Initiates, it is implied in what has already been revealed. The application to speech of the abstract formula of evolution which they have put forward should result in its discovery, for the clue lies in correspondences; know the nature of any one thing perfectly, learn its genesis, development and consummation, and you have the key to all the mysteries of nature. The microcosm mirrors the macrocosm.

But, before applying this key, it is well to glean whatever hints have been given, so that there may be less chance of going astray in our application. First, we gather from the Secret Doctrine that the sounds of the human voice are correlated with the forces, colours, numbers and forms. "Every letter has its occult meaning, the vowels especially contain the most occult and formidable potencies."

(S.D., I, 94) and again it is said "The magic of the ancient priests consisted in those days in addressing their G.o.ds in their own language.

The speech of the men of earth cannot reach the Lords, each must be addressed in the language of his respective element"---is a sentence which will be shown pregnant with meaning. "The book of rules" cited adds as an explanation of the nature of that element- language: "It is composed of Sounds, not words; of sounds, numbers and figures. He who knows how to blend the three, will call forth the response of the superintending Power" (the regent-G.o.d of the specific element needed). Thus this "language is that of incantations or of Mantras, as they are called in India, sound being the most potent and effectual magic agent, and the first of the keys which opens the door of communication between mortals and immortals."

(S.D. I, 464)

From these quotations it will be seen that the occult teachings as to speech are directly at variance with the theories of many philologists and evolutionists. A first speech which was like song-- another and more developed speech which is held sacred--an esoteric side to speech in which the elements of our conventional languages (i.e. the letters) are so arranged that speech becomes potent enough to guide the elements, and human speech becomes the speech of the G.o.ds--there is no kinship between this ideal language and the e.j.a.c.u.l.a.t.i.o.ns and mimicry which so many hold to be the root and beginning of it. Yet those who wish to defend their right to hold the occult teaching have little to fear from the champions of these theories; they need not at all possess any deep scholarship or linguistic attainment; the most cursory view of the roots of primitive speech, so far as they have been collected, will show that they contain few or no sounds of a character which would bear out either the onomatopoetic or interjectional theories. The vast majority of the roots of the Aryan language express abstract ideas, they rarely indicate the particular actions which would be capable of being suggested by any mimicry possible to the human voice.

I have selected at random from a list of roots their English equivalents, in order to show the character of the roots and to make clearer the difficulty of holding such views. The abstract nature of the ideas, relating to actions and things which often have no attendant sound in nature, will indicate what I mean.

What possible sounds could mimic the sense of "to move, to shine, to gain, to flow, to burn, to blow, to live, to possess, to cover, to fall, to praise, to think"? In fact the most abstract of all seem the most primitive for we find them most fruitful in combination to for other words. I hope to show this clearly later on. It is unnecessary to discuss the claims of the interjectional theory, as it is only a theory, and there are few roots for which we could infer even a remote origin of this nature. The great objection to the theory that speech was originally a matter of convention and mutual agreement, is the scarcity of words among the roots which express the wants of primitive man. As it is, a wisdom within or beyond the Aryan led him to construct in these roots with their abstract significance an ideal foundation from which a great language could be developed. However as the exponents of rival theories have demolished each other's arguments, without anyone having established a clear case for himself, it is not necessary here to do more than indicate these theories and how they may be met.

In putting forward a hypothesis more in accord with the doctrine of the spiritual origin of man, and in harmony with those occult ideas concerning speech already quoted, I stand in a rather unusual position, as I have to confess my ignorance of any of these primitive languages. I am rather inclined however, to regard this on the whole as an advantage for the following reasons. I think primitive man (the early Aryan) chose his words by a certain intuition which recognised an innate correspondence between the thought and the symbol.

Para pa.s.su with the growing complexity of civilization language lost it spiritual character, "it fell into matter," to use H.P. Blavatsky's expression; as the conventional words necessary to define artificial products grew in number, in the memory of these words the spontaneity of speech was lost, and that faculty became atrophied which enable man to arrange with psychic rapidity ever new combinations of sounds to express emotion and thought. Believing then that speech was originally intuitive, and that it only need introspection and a careful a.n.a.lysis of the sounds of the human voice, to recover the faculty and correspondences between these sounds and forces, colours, forms, etc., it will be seen why I do not regard my ignorance of these languages as altogether a drawback. The correspondences necessarily had to be evolved out of my inner consciousness, and in doing this no aid could be derived from the Aryan roots as they now stand. In the meaning attached to each letter is to be found the key to the meaning and origin of roots; but the value of each sound separately could never be discovered by an examination of them in their combinations, though their value and purpose in combination to form words might be evident enough once the significance of the letters is shewn. Any lack of knowledge then is only a disadvantage in this, that it limits the area from which to choose ill.u.s.trations. I have felt it necessary to preface what I have to say with this confession, to show exactly the position in which I stand. The correspondences between sounds and forces were first evolved, and an examination of the Aryan roots proved the key capable of application.

-------- Note:--In an article which appeared in the Theosophist, Dec. 1887, I had attempted, with the a.s.sistance of my friend Mr. Chas. Johnston, to put forward some of the ideas which form the subject matter of this paper. Owing to the numerous misprints which rendered it unintelligible I have felt it necessary to altogether re-write it.

---G.W.R.

It is advisable at this point to consider how correspondences arose between things seeming so diverse as sounds, forms, colors and forces.

It is evident that they could only come about through the existence of a common and primal cause reflecting itself everywhere in different elements and various forms of life. This primal unity lies at the root of all occult philosophy and science; the One becomes Many; the ideas latent in Universal Mind are thrown outwards into manifestation.

In the Bhagavad-Gita (chap. IV) Krishna declares: "even though myself unborn, of changeless essence, and the lord of all existence, yet in presiding over nature--which is mine--I am born but through my own maya, the mystic power of self-ideation, the eternal thought in the eternal mind." "I establish the universe with a single portion of myself and remain separate;" he says later on, and in so presiding he becomes the cause of the appearance of the different qualities. "I am in the taste in water, the light in the sun and moon, the mystic syllable OM in all the Vedas, sound in s.p.a.ce, the masculine essence in men, the sweet smell in the earth, the brightness in the fire" etc. Pouring forth then from one fountain we should expect to find correspondences running everywhere throughout nature; we should expect to find all these things capable of correlation.

Coexistent with manifestation arise the ideas of time and s.p.a.ce, and these qualities, attributes or forces, which are latent and unified in the germinal thought, undergo a dual transformation; they appear successively in time, and what we call evolution progresses through Kalpa after Kalpa and Manvantara after Manvantara: the moods which dominate these periods incarnate in matter, which undergoes endless transformations and takes upon itself all forms in embodying these sates of consciousness.

The order in which these powers manifest is declared in the Puranas, Upanishads and Tantric works. It is that abstract formula of evolution which we can apply alike to the great and little things in nature. This may be stated in many ways, but to put it briefly, there is at first one divine Substance-Principle, Flame, Motion or the Great Breath; from this emanate the elements Akasa, ether, fire, air, water and earth; the spiritual quality becoming gradually lessened in these as they are further removed from their divine source; this is the descent into matter, the lowest rung of manifestation. "Having consolidated itself in its last principle as gross matter, it revolves around itself and informs with the seventh emanation of the last, the first and lowest element."

(S.D. I, p. 297) This involution of the higher into the lower urges life upwards through the mineral, vegetable, animal and human kingdoms, until it culminates in spiritually and self consciousness.

It is not necessary here to go more into detail, it is enough to say that the elements in nature begin as pa.s.sive qualities, their ethereal nature becomes gross, then positive and finally spiritual, and this abstract formula holds good for everything in nature.

These changes which take place in the universe are repeated in man its microcosm, the cosmic force which acts upon matter and builds up systems of suns and planets, working in him repeats itself and builds up a complex organism which corresponds and is correlated with its cosmic counterpart. The individual spirit Purusha dwells in the heart of every creature, its powers ray forth everywhere; they pervade the different principles or vehicles; they act through the organs of sense; they play upon the different plexuses; every principle and organ being specialised as the vehicle for a particular force or state of consciousness. All the sounds we can utter have their significance; they express moods; they create forms; they arouse to active life within ourselves spiritual and psychic forces which are centered in various parts of the body. Hence the whole organism of man is woven through and through with such correspondences; our thoughts, emotions, sensations, the forces we use, colours and sounds acting on different planes are all correlated among themselves, and are also connected with the forces evolving present about us, in which we live and move. We find such correspondences form the subject matter of many Upanishads and other occult treatises; for example in Yajnavalkyasamhita, a treatise on Yoga philosophy, we find the sound "Ra" a.s.sociated with the element of fire, Tejas Tatwa, with the G.o.d Rudra, with a centre in the body just below the heart. Other books add, as correspondences of Tejas Tatwa, that its colour is red, its taste is hot, its form is a triangle and its force is expansion. The correspondences given in different treatises often vary; but what we can gather with certainty is that there must have existed a complete science of the subject; the correlation of sound with such things, once understood, is the key which explains, not only the magic potency of sound, but also the constuction of those roots which remain as relics of the primitive Aryan speech.

The thinking principle in man, having experiences of nature through its vehicles, the subtle, astral and gross physical bodies, translates these sensations into its own set of correspondences: this principle in man, called the Manas, is a.s.sociated with the element of akasa, whose property is sound; the Manas moves about in akasa, and so all ideas which enter into the mind awaken their correspondences and are immediately mirrored in sound. Let us take as an instance the perception of the colour red; this communicated to the mind would set up a vibration, causing a sound to be thrown outwards in mental manifestation, and in this way the impulse would arise to utter the letter R, the correspondence of this colour. This Manasic principle in man, the real Ego, is eternal in its nature; it exists before and after the body, something accruing to it from each incarnation; and so, because there is present in the body of man this long-traveled soul, bearing with it traces of its eternal past, these letters which are the elements of its speech have impressed on them a correspondence, not only with the forces natural to its transitory surroundings, but also with that vaster evolution of nature in which it has taken part. These correspondences next claim our attention.

The correspondences here suggested do not I think at all exhaust the possible significance of any of the letters. Every sound ought to have a septenary relation to the planes of consciousness, and the differentiations of life, force and matter on each. Complete mastery of these would enable the knower to guide the various currents of force, and to control the elemental knower to guide the various currents of force, and to control the elemental beings who live on the astral planes, for these respond, we are told, "when the exact scale of being to which they belong is vibrated, whether it be that of colour, form, sound or whatever else,"

(Path, May, 1886) These higher interpretations I am unable to give; it requires the deeper being to know the deeper meaning. Those here appended may prove suggestive; I do not claim any finality or authority for them, but they may be interesting to students of the occult Upanishads where the mystic power of sound is continually dwelt upon.

The best method of arranging the letters is to begin with A and conclude with M or OO: between these lie all the other letters, and their successive order is determined by their spiritual or material quality. Following A we get letters with an ethereal or liquid sound, such as R, H, L or Y; they become gradually harsher as they pa.s.s from the A, following the order of nature in this.

Half way we get letters like K, J, TCHAY, S, or ISH; then they become softer, and the l.a.b.i.als, like F, B and M, have something of the musical quality of the earlier sounds. If we arrange them in this manner, it will be found to approximate very closely to the actual order in which the sounds arise in the process of formation.

We begin then with

A--This represents G.o.d, creative force, the Self, the I, the beginning or first cause. "Among letters I am the vowel A," says Krishna in the Bagavad. It is without colour, number or form.

R--This is motion, air, breath or spirit; it is also abstract desire, and here we find the teaching of the Rig-Veda in harmony. "Desire first arose in It which was the primal germ of mind, and which sages, searching with their intellect, have discovered in their hearts to be the bond which connects Ent.i.ty with non-Ent.i.ty." The corresponding colour of this letter is Red.

H (hay) and L--Motion awakens Heat and Light which correspond respectively to H and L. That primordial ocean of being, says the book of Dzyan, was "fire and heat and motion:" which are explained as the noumenal essences of these material manifestations. The colour of H is Orange, of L yellow. L also conveys the sense of radiation.

Y (yea)--This letter signifies condensation, drawing together, the force of attraction, affinity. Matter at the stage of evolution to which this refers is gaseous, nebulous, or ethereal: the fire- mists in s.p.a.ce gather together to become worlds. The colour Y is green.

W (way)--Water is the next element in manifestation: in cosmic evolution it is spoken of as chaos, the great Deep; its colour, I think, is indigo. After this stage the elements no longer manifest singly, but in pairs, or with a dual aspect.

G (gay) and K--Reflection and Hardness; matter becomes crystalline or metalic: the corresponding colour is blue.

S and Z--A further differentiation; matter is atomic: the abstract significance of number or seed is attached to these letters: their colour is violet.

J and Tchay--Earth and gross Substance: this is the lowest point in evolution; the worlds have now condensed into solid matter.