Thursday, 6 August 2020

Diversity, Inclusion and Equity


Diversity, Inclusivity and Equity
(DIE)




“Note especially the points at which any members of the group begin to resist the exercizes — e.g., complain :

"This is silly," 
“I know this already," 
“This is some kind of put-on," etc. 

Note any symptoms of irritability. 

Pass no judgments on one another when such reactions appear. 

Discuss the factors that make these exercizes appear "boring" (uninteresting) or "threatening" (too interesting) to some kinds of people.”




Alert The Order if you can.

Are you mental? 
We're going with you.

It's too dangerous.

When are you going to get it into your head? 
We're in this together.

That you are.

Caught this one trying to help the Weasley girl.

You were going to Dumbledore, weren't you?

No.

Liar.

You sent for me, Headmistress?

Snape, yes.

The time has come for answers, whether he wants to give them to me or not.

Have you brought the Veritaserum?

I'm afraid you've used up all my stores interrogating students.

The last of it on Miss Chang.

Unless you wish to poison him... And I assure you, I would have the greatest sympathy if you did... I cannot help you.

He's got Padfoot.

He's got Padfoot at the place where it's hidden.

Padfoot? What is Padfoot?

Where what is hidden?

What is he talking about, Snape?

No idea.

UMBRIDGE :
Very well.

You give me no choice, Potter.

As this is an issue of Ministry security... you leave me with... no alternative.

The Cruciatus Curse ought to loosen your tongue.

That's illegal.

What Cornelius doesn't know won't hurt him.

Tell her, Harry!

Tell me what?

Well, if you won't tell her where it is... I will.

Where what is?

Dumbledore's secret weapon.

UMBRIDGE :
How much further?

Not far.

It had to be somewhere students wouldn't find it accidentally.

What are you doing?

Improvising.

UMBRIDGE :
Well?
Where is this weapon?
There isn't one, is there?
You were trying to trick me.


UMBRIDGE :
You know... I really hate children.

You have no business here, centaur. 
This is a Ministry matter.

Lower your weapons.

I warn you, under The Law, as Creatures of Near-Human Intelligence...

Protego.

How dare you?

Filthy half-breed.

Incarcerous.

Please. Please stop it. Please.
Now, enough.
I will have Order.
You filthy animal.
Do you know who I am?

Leave him alone. 
It's not his fault.

No, he doesn't understand.

Potter, do something.
Tell them I mean no harm.

I'm sorry, Professor.
But I Must Not Tell Lies.

What are you doing?
I am Senior Undersecretary Dolores Jane Umbridge!
Let me go!

Chaos, Hostility and Murder




“ I'm out in the prime cut of the big green. 

Behind me is Ed and Rowdy, members of an up-and-coming subadult gang. 

They're challenging everything, including me. Goes with the territory. 

If I show weakness, if I retreat, I may be hurt, I may be killed. 

I must hold my own if I'm gonna stay within this land. 

For once there is weakness, they will exploit it, they will take me out, they will decapitate me, they will chop me into bits and pieces. I'm dead. 

But so far, I persevere. Persevere. 

Most times I'm a kind warrior out here. 

Most times, I am gentle, I am like a flower, I'm like... I'm like a fly on the wall, observing, noncommittal, noninvasive in any way. 

Occasionally I am challenged. And in that case, the kind warrior must, must, must become a samurai. 

Must become so, so formidable, so fearless of death, so strong that he will win, he will win. 

Even the bears will believe that you are more powerful. 

And in a sense you must be more powerful if you are to survive in this land with the bear. 

No one knew that. 
No one ever friggin' knew that there are times when my life is on the precipice of death and that these bears can bite, they can kill. 

And if I am weak, I go down. 

I love them with all my heart. 
I will protect them. 
I will die for them, but I will not die at their claws and paws. 

I will fight. 
I will be strong. 
I'll be one of them. 

I will be... The Master. 
But still a kind warrior. 

Love you, Rowdy. 

Give it to me, baby. That's what I'm talkin' about. 
That's what I'm talkin' about. 
That's what I'm talkin' about. 

I can smell Death all over my fingers.”

— Timothy Treadwell

“ Here, I differ with Treadwell. He seemed to ignore the fact that in nature there are predators.

I believe The Common Denominator of The Universe is not Harmony, but 
Chaos, Hostility, and Murder.”

— Werner Herzog

Too Interesting






“Note especially the points at which any members of the group begin to resist the exercizes — e.g., complain :

"This is silly," 
“I know this already," 
“This is some kind of put-on," etc. 

Note any symptoms of irritability. 

Pass no judgments on one another when such reactions appear. 

Discuss the factors that make these exercizes appear "boring" (uninteresting) or "threatening" (too interesting) to some kinds of people.”

Wednesday, 5 August 2020

Beyond Rationalism



Wear a Mask if you have to — but We Know they don’t work.















“ Nowhere was this [moral] thinning more apparent than in our lack of rules about what the anthropologists call “Purity” and “Pollution.” 

Contrast us with the Hua of New Guinea, who have developed elaborate networks of food taboos that govern what men and women may eat. In order for their boys to become men, they have to avoid foods that in any way resemble vaginas, including anything that is red, wet, slimy, comes from a hole, or has hair. 

It sounds at first like arbitrary superstition mixed with the predictable Sexism of a Patriarchal Society. Turiel would call these rules social conventions, because the Hua don’t believe that men in other tribes have to follow these rules. 

But the Hua certainly seemed to think of their food rules as moral rules. They talked about them constantly, judged each other by their food habits, and governed their lives, duties, and relationships by what the anthropologist Anna Meigs called “a religion of the body.”

But it’s not just hunter-gatherers in rain forests who believe that bodily practices can be moral practices. When I read the Hebrew Bible, I was shocked to discover how much of the book—one of the sources of Western morality—was taken up with rules about food, menstruation, sex, skin, and the handling of corpses. 

Some of these rules were clear attempts to avoid disease, such as the long sections of Leviticus on leprosy. 

But many of the rules seemed to follow a more emotional logic about avoiding disgust. 

For example, the Bible prohibits Jews from eating or even touching “the swarming things that swarm upon the earth” (and just think how much more disgusting a swarm of mice is than a single mouse).

Other rules seemed to follow a conceptual logic involving keeping categories pure or not mixing things together (such as clothing made from two different fibers).

So what’s going on here? If Turiel was right that morality is really about harm, then why do most non-Western cultures moralize so many practices that seem to have nothing to do with harm? Why do many Christians and Jews believe that “cleanliness is next to godliness”?

And why do so many Westerners, even secular ones, continue to see choices about food and sex as being heavily loaded with moral significance? Liberals sometimes say that religious conservatives are sexual prudes for whom anything other than missionary-position intercourse within marriage is a sin. 

But conservatives can just as well make fun of liberal struggles to choose a balanced breakfast—balanced among moral concerns about free-range eggs, fair-trade coffee, naturalness, and a variety of toxins, some of which (such as genetically modified corn and soybeans) pose a greater threat spiritually than biologically. 

Even if Turiel was right that children lock onto harmfulness as a method for identifying immoral actions, I couldn’t see how kids in the West—let alone among the Azande, the Ilongot, and the Hua—could have come to all this purity and pollution stuff on their own. 

There must be more to moral development than kids constructing rules as they take the perspectives of other people and feel their pain. 

There must be something beyond rationalism.”

Jonathan Haidt,
The Righteous Mind — Why Good People are Divided by Politics and Religion








Monday, 3 August 2020

The Tortoise Lays on It’s Back







Holden :
The Tortoise lays on its back, its belly baking in the hot sun, beating its legs trying to turn itself over, but it can't. 

Not without your help. 

But you're not helping.

Leon : 
[angry at the suggestion]  
What do you mean, I'm not helping?

Holden : 
I mean: you're not helping! 

Why •is• that, Leon?

[Leon has become visibly shaken] 

Holden : 
They're just questions, Leon. 

In answer to your query, they're written down for me. 

It's a test, designed to provoke an emotional response... 

Shall we continue?






The World Turtle (also referred to as the Cosmic Turtle or the World-bearing Turtle) is a mytheme of a giant turtle (or tortoise) supporting or containing the world. The mytheme, which is similar to that of the World Elephant and World Serpent, occurs in Hindu mythology, Chinese mythology and the mythologies of the indigenous peoples of the Americas. The "World-Tortoise" mytheme was discussed comparatively by Edward Burnett Tylor (1878:341).


India
Further information: Kurma
The World Turtle in Hindu mythology is known as Akupāra (Sanskrit: अकूपार), or sometimes Chukwa. An example of a reference to the World Turtle in Hindu literature is found in Jñānarāja (the author of Siddhāntasundara, writing c. 1500): "A vulture, whichever has only little strength, rests in the sky holding a snake in its beak for a prahara [three hours]. Why can [the deity] in the form of a tortoise, who possesses an inconceivable potency, not hold the Earth in the sky for a kalpa [billions of years]?" The British philosopher John Locke made reference to this in his 1689 tract, An Essay Concerning Human Understanding, which compares one who would say that properties inhere in "substance" to the Indian, who said the world was on an elephant, which was on a tortoise, "but being again pressed to know what gave support to the broad-backed tortoise, replied—something, he knew not what".

Brewer's Dictionary of Phrase and Fable lists, without citation, Maha-pudma and Chukwa as names from a "popular rendition of a Hindu myth in which the tortoise Chukwa supports the elephant Maha-pudma, which in turn supports the world".

China
See also: Nüwa Mends the Heavens
In Chinese mythology, the creator goddess Nüwa cut the legs off the giant sea turtle Ao (simplified Chinese: 鳌; traditional Chinese: 鰲; pinyin: áo) and used them to prop up the sky after Gong Gong damaged Mount Buzhou, which had previously supported the heavens.

North America
Main article: Turtle Island (North America)
The Lenape myth of the "Great Turtle" was first recorded between 1678 and 1680 by Jasper Danckaerts. The myth is shared by other indigenous peoples of the Northeastern Woodlands, notably the Iroquois.

The Jesuit Relations contain a Huron story concerning the World Turtle:

'When the Father was explaining to them [some Huron seminarists] some circumstance of the passion of our Lord, and speaking to them of the eclipse of the Sun, and of the trembling of the earth which was felt at that time, they replied that there was talk in their own country of a great earthquake which had happened in former times; but they did not know either the time or the cause of that disturbance. "There is still talk," (said they) "of a very remarkable darkening of the Sun, which was supposed to have happened because the great turtle which upholds the earth, in changing its position or place, brought its shell before the Sun, and thus deprived the world of sight."'

Saturday, 1 August 2020

The Demand of the Neophyte



"The Fifth Planet was very strange. It was the smallest of all. There was just enough room for a street lamp and a street lamp lighter. 

The little prince couldn’t figure out what purpose a street lamp and a lamp lighter would serve, somewhere in the sky on a planet without houses or any people. 

Still, he said to himself: “Perhaps that man really is a bit absurd. But he is less absurd than the king, or the vain man, or the businessman or the drinker. 

At least his work has meaning. When he lights his street lamp, it’s as if he caused one more star to be born, or a flower. 





When he extinguishes his street lamp it causes the star or flower to go to sleep. 

It’s a very charming job. 
It’s truly useful because it is charming.” 

When he approached the planet, he greeted the street lamp lighter respectfully. “Hello. Why did you just put out your street lamp?” 

“It’s the instructions,” the street lamp lighter replied. “Good day.” 

“What are the instructions?” 

“To extinguish my street lamp. Good evening.” 

And he relit the lamp. 

“But why did you just relight it?” 

“It’s the instructions,” answered the street lamp lighter. 

“ I don’t understand,” the little prince said. 

“There’s nothing to understand,” said the street lamp lighter. “The instructions are the instructions. Good day.” 

And he extinguished his street lamp. 
Then he mopped off his face with a red-checkered handkerchief. 

“I have a terrible job. It used to be reasonable. I extinguished in the morning and I lit at night. I had the rest of the day to rest, and the rest of the night to sleep…” 

“And since that time the instructions have changed?” 

“The instructions haven’t changed,” said the street lamp lighter. “That’s the problem! 



The planet has turned faster and faster from year to year, and the instructions haven’t changed!” 

“Well?” said the little prince. 

“Well, now that it makes a full turn in just one minute, I don’t have a second to relax any more. I light and I extinguish each and every minute!” 

“That’s funny! The days here last a minute!” 

“It’s not funny at all,” said the street lamp lighter. “It’s already been a month since we started talking to each other.” 

“A month?” 

“Yes. Thirty minutes—thirty days! Good evening.” 

And he relit his street lamp. 

The little prince watched him and he liked this street lamp lighter who was so faithful to his duty. 

He remembered the sunsets that he himself used to look for by moving his chair. 
 
He wanted to help his friend: “You know…I know a way that you can rest whenever you want to…” 
 
“I always want to,” the street lamp lighter said. 
 
For someone can be, at the same time, both diligent and lazy. 
 
The little prince continued: “Your planet is so little that in fact you can circle it in three big steps. You only have to walk slowly to remain always in the sunshine. When you want to take a break, you should walk…and the day will last as long as you want.” 
 
“That doesn’t improve my situation very much,” said the street lamp lighter. “What I would love to do in life is to sleep.” 
 
“You won’t have a chance,” said the little prince. 
 
“I won’t have a chance,” said the street lamp lighter. “Good day.” 
 
And he extinguished his street lamp. “That one,” the little prince said to himself, while he went on with his journey, “would be looked down upon by The Others, by The King, by The Vain Man, by The Drinker, by The Businessman. 
 
But he is the only one who does not seem ridiculous to me. 
 
Maybe it is because he is concerned with something other than himself.” 
 
He sighed a sigh of regret and went on saying to himself: “That one there is the only one that I would want to have as My Friend. But his planet is really too small. There’s not enough space for two…” 
 
What the little prince didn’t dare to admit to himself was that he missed that blessed planet especially because of the one thousand four hundred forty sunsets it had every twenty four hours!












The Demand of the Neophyte 
(continuation of Comments on Light on the Path)
Lucifer I Vol. 3 November 1887
by author Mabel Collins

“Before The Voice can speak in the presence of The Masters”



Speech is The Power of Communication; the moment of entrance into active life is marked by its attainment.

And now, before I go any further, let me explain a little the way in which the rules written down in “Light on the Path” are arranged. The first seven of those which are numbered are subdivisions of the two first unnumbered rules, those with which I have dealt in the two preceding papers. The numbered rules were simply an effort of mine to make the unnumbered ones more intelligible. “Eight” to “fifteen” of these numbered rules belong this unnumbered rule which is now my text.

As I have said, these rules are written for all disciples, but for none else; they are not of interest to any other persons. Therefore I trust no one else will trouble to read these papers any further. The first two rules, which include the whole of that part of the effort which necessitates the use of the surgeon’s knife, I will enlarge upon further if I am asked to do so.. But the disciple is expected to deal with the snake, his lower self, unaided; to suppress his human passions and emotions by the force of his own will. He can only demand assistance of a Master when this is accomplished, or at all events, partially so. Otherwise the gates and windows of his soul are blurred, and blinded, and darkened, and no knowledge can come to him. I am not, in these pages, purposing to tell a man how to deal with his own soul; I am simply giving, to the disciple, knowledge. That I am not writing, even now, so that all who run may read, is owing to the fact that supernature prevents this by its own immutable laws.

The four rules which I have written down for those in the West who wish to study them, are as I have said, written in the antechamber of every living Brotherhood; I may add more, in the ante-chamber of every living or dead Brotherhood, or Order yet to be formed. When I speak of a Brotherhood or an Order, I do not mean an arbitrary constitution made by scholiasts and intellectualists; I mean an actual fact in supernature, a stage of development towards the absolute God or Good. During this development the disciple encounters harmony, pure knowledge, pure truth, in different degrees and, as he enters these degrees, he finds himself becoming part of what might be roughly described as a layer of human consciousness. He encounters his equals, men of his own selfless character, and with them his association becomes permanent and indissoluble, because founded on a vital likeness of nature. To them he becomes [Page 171] pledged by such vows as need no utterance or framework in ordinary words. This is one aspect of what I mean by a Brotherhood.

If the first rules are conquered the disciple finds himself standing at the threshold. Then if his will is sufficiently resolute his power of speech comes; a twofold power. For, as he advances now, he finds himself entering into a state of blossoming, where every bud that opens throws out its several rays or petals. If he is to exercise his new gift, he must use it in its twofold character. 



He finds in himself The Power to Speak in The Presence of The Masters; in other words, he has the right to demand contact with the divinest element of that state of consciousness into which he has entered. 

But he finds himself compelled, by the nature of his position, to act in two ways at the same time. He cannot send his voice up to the heights where sit the gods till he has penetrated to the deep places where their light shines not at all

He has come within the grip of an Iron Law. If he demands to become a Neophyte, he at once becomes a Servant. 

Yet his service is sublime, if only from the character of those who share it. For The Masters are also Servants; they serve and claim their reward afterwards. 


Part of their service is to let their knowledge touch him; his first act of service is to give some of that knowledge to those who are not yet fit to stand where he stands. 

This is no arbitrary decision, made by any Master or Teacher or any such person, however divine. It is a Law of That Life Which The Disciple Has Entered Upon.

Therefore was it written in the inner doorway of the lodges of the old Egyptian Brotherhood, “The labourer is worthy of his hire”.

“Ask and ye shall have”, sounds like something too easy and simple to be credible. But the disciple cannot “ask” in the mystic sense in which the word is used in this scripture, until he has attained The Power of Helping others.

Why is this? Has the statement too dogmatic a sound?

Is it too dogmatic to say that a man must have foothold before he can spring? The position is the same. If help is given, if work is done, then there is an actual claim — not what we call a personal claim of payment, but the claim of co-nature





The Divine give, They demand that you also shall give before you can be of their kin.


This Law is discovered as soon as The Disciple endeavours to Speak. 
 

For Speech is a Gift which comes only to The Disciple of Power and Knowledge

The Spiritualist enters the psychic-astral world, but he does not find there any certain speech, unless he at once claims it and continues to do so. If he is interested in “phenomena”, or the mere circumstance and accident of astral life, then he enters no direct ray of Thought or Purpose, he merely exists and amuses himself in the astral life as he has existed and amused himself in the physical life. 

Certainly there are one or two simple lessons which the psychic-astral can teach him, just as there are simple lessons which material and intellectual life teach him. 

And these lessons have to be learned; the man who proposes to enter upon The Life of The Disciple without having learned the early and simple lessons must always suffer from his ignorance. They are vital, and have to be studied in a vital manner; experienced through and through, over and over again, so that each part of the nature has been penetrated by them.

To return. In claiming The Power of Speech, as it is called, the Neophyte cries out to the Great One who stands foremost in The Ray of Knowledge on which he has entered, to give him guidance. 
 
When he does this, His Voice is hurled back by The Power he has approached, and echoes down to the deep recesses of human ignorance. 
 
In some confused and blurred manner the news that there is Knowledge and a Beneficent Power Which Teaches, is carried to as many Men as will listen to it. No Disciple can cross The Threshold without communicating this news, and placing it on record in some fashion or other.

He stands horror-struck at the Imperfect and Unprepared manner in which he has done this, and then comes The Desire to Do it Well, and with The Desire thus To Help Others comes The Power. 
 
For it is a Pure Desire, this which comes upon him; he can gain no credit, no glory, no personal reward by fulfilling it. 
 
And therefore he obtains The Power TO Fulfil it.

The History of The Whole Past, so far as we can trace it, shows very plainly that there is neither credit, glory, nor reward to be gained by this first task which is given to the Neophyte. 
 
Mystics have always been sneered at, and seers disbelieved; those who have had The Added Power of Intellect have left for posterity their written record, which to most men appears unmeaning and visionary, even when The Authors have the advantage of Speaking from a Far-off Past. 
 
The Disciple who undertakes The Task, secretly hoping for fame or success, to appear as a Teacher and Apostle before The World, fails even before his task is attempted, and his hidden hypocrisy poisons his own soul, and the souls of those he touches. He is secretly worshipping himself, and this idolatrous practice must bring its own reward.

The Disciple who has The Power of Entrance, and is Strong enough to pass each barrier, will, when The Divine Message comes to His Spirit, forget himself utterly in the new consciousness which falls on him. 
 
If this lofty contact can really rouse him, he becomes as One of The Divine in his desire to Give rather than to Take, in his Wish to Help rather than Be Helped, in His Resolution to Feed The Hungry rather than take manna from Heaven himself. 
 
His Nature is transformed, and The Selfishness Which Prompts Men’s Actions in Ordinary Life suddenly deserts him.


What is The Secret Fire 
that Gandalf Serves?

From: Erik Tracy

Some people are genuinely puzzled over Gandalf's words to the Balrog of Moria when he first warns it:
 
" 'You cannot pass,' he said. The orcs stood still and a silence fell. 'I am a servant of the Secret Fire, wielder of the Flame of Anor. You cannot pass. The Dark Fire will not avail you, flame of Udun. Go back to the Shadow. You cannot pass!' "
 
[The Fellowship of the Ring]

Some people have taken this to mean that Gandalf serves his Ring of Fire, Narya. But this is not consistent or appropriate when Gandalf's history is taken as a whole.

I was re-reading the Silmarillion for references to what the "Secret Fire" that Gandalf serves, and I found the following:
 
"He [Melkor] had gone often alone into the void places seeking the Imperishable Flame; for desire grew hot within him to bring into Being things of his own, and it seemed to him that Iluvatar took no thought for the Void, and he was impatient of its emptiness. Yet he found not the Fire, for it is with Iluvatar."
 
[The Silmarillion]

Then later:
 
"Therefore Iluvatar gave to their vision Being, and set it amid the Void, and the Secret Fire was sent to burn at the heart of the World; and it was called Ea."
 
[The Silmarillion]

The Imperishable Flame and the Secret Fire seem to represent the same thing; The Power of Iluvatar to impart actual Being to his thought - The Spirit of Creation, if you will. 
 
It seems fitting that this would be something that Gandalf (as a Maia sent from the West by the Valar) would "Serve" as counterposed to the evil of the Balrog. 
 
In this context, any notion of Gandalf serving the power of his ring Narya is absurd, IMHO (g).

As to what is meant by Gandalf's words "Flame of Udun", I simply infer that this is another word for Balrog. Balrogs are demons of fire, and the word Udun is found as an entry in the glossary of The Silmarillion under "tum":

"Cf. Utumno, Sindarin Udun (Gandalf in Moria named the Balrog 'Flame of Udun'), a name afterwards used of the deep dale in Moria between the Morannon and the Isenmouthe."
And Utumno is of course the first stronghold of Melkor in the North of Middle-earth. Hence, Flame of Udun could be read as Servant of Morgoth or Balrog from Morgoth's Fortress [Udun].
 
Just conjecture, of course.

The Demand of the Neophyte




The Demand of the Neophyte (continuation of Comments on Light on the Path)
Lucifer I Vol. 3 November 1887
by author Mabel Collins

“Before the voice can speak in the presence of the Masters”

Speech is the power of communication; the moment of entrance into active life is marked by its attainment.

And now, before I go any further, let me explain a little the way in which the rules written down in “Light on the Path” are arranged. The first seven of those which are numbered are subdivisions of the two first unnumbered rules, those with which I have dealt in the two preceding papers. The numbered rules were simply an effort of mine to make the unnumbered ones more intelligible. “Eight” to “fifteen” of these numbered rules belong this unnumbered rule which is now my text.

As I have said, these rules are written for all disciples, but for none else; they are not of interest to any other persons. Therefore I trust no one else will trouble to read these papers any further. The first two rules, which include the whole of that part of the effort which necessitates the use of the surgeon’s knife, I will enlarge upon further if I am asked to do so.. But the disciple is expected to deal with the snake, his lower self, unaided; to suppress his human passions and emotions by the force of his own will. He can only demand assistance of a Master when this is accomplished, or at all events, partially so. Otherwise the gates and windows of his soul are blurred, and blinded, and darkened, and no knowledge can come to him. I am not, in these pages, purposing to tell a man how to deal with his own soul; I am simply giving, to the disciple, knowledge. That I am not writing, even now, so that all who run may read, is owing to the fact that supernature prevents this by its own immutable laws.

The four rules which I have written down for those in the West who wish to study them, are as I have said, written in the antechamber of every living Brotherhood; I may add more, in the ante-chamber of every living or dead Brotherhood, or Order yet to be formed. When I speak of a Brotherhood or an Order, I do not mean an arbitrary constitution made by scholiasts and intellectualists; I mean an actual fact in supernature, a stage of development towards the absolute God or Good. During this development the disciple encounters harmony, pure knowledge, pure truth, in different degrees and, as he enters these degrees, he finds himself becoming part of what might be roughly described as a layer of human consciousness. He encounters his equals, men of his own selfless character, and with them his association becomes permanent and indissoluble, because founded on a vital likeness of nature. To them he becomes [Page 171] pledged by such vows as need no utterance or framework in ordinary words. This is one aspect of what I mean by a Brotherhood.

If the first rules are conquered the disciple finds himself standing at the threshold. Then if his will is sufficiently resolute his power of speech comes; a twofold power. For, as he advances now, he finds himself entering into a state of blossoming, where every bud that opens throws out its several rays or petals. If he is to exercise his new gift, he must use it in its twofold character. He finds in himself the power to speak in the presence of the Masters; in other words, he has the right to demand contact with the divinest element of that state of consciousness into which he has entered. But he finds himself compelled, by the nature of his position, to act in two ways at the same time. He cannot send his voice up to the heights where sit the gods till he has penetrated to the deep places where their light shines not at all. He has come within the grip of an iron law. If he demands to become a neophyte, he at once becomes a servant. Yet his service is sublime, if only from the character of those who share it. For the masters are also servants; they serve and claim their reward afterwards. Part of their service is to let their knowledge touch him; his first act of service is to give some of that knowledge to those who are not yet fit to stand where he stands. This is no arbitrary decision, made by any master or teacher or any such person, however divine. It is a law of that life which the disciple has entered upon.

Therefore was it written in the inner doorway of the lodges of the old Egyptian Brotherhood, “The labourer is worthy of his hire”.

“Ask and ye shall have”, sounds like something too easy and simple to be credible. But the disciple cannot “ask” in the mystic sense in which the word is used in this scripture, until he has attained the power of helping others.

Why is this? Has the statement too dogmatic a sound?

Is it too dogmatic to say that a man must have foothold before he can spring? The position is the same. If help is given, if work is done, then there is an actual claim — not what we call a personal claim of payment, but the claim of co-nature. The divine give, they demand that you also shall give before you can be of their kin.

This law is discovered as soon as the disciple endeavours to speak. For speech is a gift which comes only to the disciple of power and knowledge. The spiritualist enters the psychic-astral world, but he does not find there any certain speech, unless he at once claims it and continues to do so. If he is interested in “phenomena”, or the mere circumstance and accident of astral life, then he enters no direct ray of thought or purpose, he merely exists and amuses himself in the astral life as he has existed and amused himself in the physical life. Certainly [Page 172] there are one or two simple lessons which the psychic-astral can teach him, just as there are simple lessons which material and intellectual life teach him. And these lessons have to be learned; the man who proposes to enter upon the life of the disciple without having learned the early and simple lessons must always suffer from his ignorance. They are vital, and have to be studied in a vital manner; experienced through and through, over and over again, so that each part of the nature has been penetrated by them.

To return. In claiming the power of speech, as it is called, the Neophyte cries out to the Great One who stands foremost in the ray of knowledge on which he has entered, to give him guidance. When he does this, his voice is hurled back by the power he has approached, and echoes down to the deep recesses of human ignorance. In some confused and blurred manner the news that there is knowledge and a beneficent power which teaches, is carried to as many men as will listen to it. No disciple can cross the threshold without communicating this news, and placing it on record in some fashion or other.

He stands horror-struck at the imperfect and unprepared manner in which he has done this, and then comes the desire to do it well, and with the desire thus to help others comes the power. For it is a pure desire, this which comes upon him; he can gain no credit, no glory, no personal reward by fulfilling it. And therefore he obtains the power to fulfil it.

The history of the whole past, so far as we can trace it, shows very plainly that there is neither credit, glory, nor reward to be gained by this first task which is given to the Neophyte. Mystics have always been sneered at, and seers disbelieved; those who have had the added power of intellect have left for posterity their written record, which to most men appears unmeaning and visionary, even when the authors have the advantage of speaking from a far-off past. The disciple who undertakes the task, secretly hoping for fame or success, to appear as a teacher and apostle before the world, fails even before his task is attempted, and his hidden hypocrisy poisons his own soul, and the souls of those he touches. He is secretly worshiping himself, and this idolatrous practice must bring its own reward.

The disciple who has the power of entrance, and is strong enough to pass each barrier, will, when the divine message comes to his spirit, forget himself utterly in the new consciousness which falls on him. If this lofty contact can really rouse him, he becomes as one of the Divine in his desire to give rather than to take, in his wish to help rather than be helped, in his resolution to feed the hungry rather than take manna from Heaven himself. His nature is transformed, and the selfishness which prompts men’s actions in ordinary life suddenly deserts him.

Friday, 31 July 2020

The Fire Rises


“But my dear!” repeated madame, nodding firmly; “but my dear! You are faint of heart to-night, my dear!”

“Well, then,” said Defarge, as if a thought were wrung out of his breast, “it is a long time.”

“It is a long time,” repeated his wife; “and when is it not a long time? Vengeance and retribution require a long time; it is the rule.”

“It does not take a long time to strike a man with Lightning,” said Defarge.

“How long,” demanded madame, composedly, “does it take to make and store the lightning? Tell me.”
Defarge raised his head thoughtfully, as if there were something in that too.

“It does not take a long time,” said madame, “for an earthquake to swallow a town. Eh well! Tell me how long it takes to prepare the earthquake?”

“A long time, I suppose,” said Defarge.

“But when it is ready, it takes place, and grinds to pieces everything before it. In the meantime, it is always preparing, though it is not seen or heard. That is your consolation. Keep it.”

She tied a knot with flashing eyes, as if it throttled a foe.

“I tell thee,” said madame, extending her right hand, for emphasis, “that although it is a long time on the road, it is on the road and coming. I tell thee it never retreats, and never stops. I tell thee it is always advancing. Look around and consider the lives of all the world that we know, consider the faces of all the world that we know, consider the rage and discontent to which the Jacquerie addresses itself with more and more of certainty every hour. Can such things last? Bah! I mock you.”

“My brave wife,” returned Defarge, standing before her with his head a little bent, and his hands clasped at his back, like a docile and attentive pupil before his catechist, “I do not question all this. But it has lasted a long time, and it is possible—you know well, my wife, it is possible—that it may not come, during our lives.”

“Eh well! How then?” demanded madame, tying another knot, as if there were another enemy strangled.
“Well!” said Defarge, with a half complaining and half apologetic shrug. “We shall not see the triumph.”

“We shall have helped it,” returned madame, with her extended hand in strong action. “Nothing that we do, is done in vain. I believe, with all my soul, that we shall see the triumph. But even if not, even if I knew certainly not, show me the neck of an aristocrat and tyrant, and still I would—”

Then madame, with her teeth set, tied a very terrible knot indeed.

“Hold!” cried Defarge, reddening a little as if he felt charged with cowardice; “I too, my dear, will stop at nothing.”

“Yes! But it is your weakness that you sometimes need to see your victim and your opportunity, to sustain you. Sustain yourself without that. When the time comes, let loose a tiger and a devil; but wait for the time with the tiger and the devil chained—not shown—yet always ready.”

Madame enforced the conclusion of this piece of advice by striking her little counter with her chain of money as if she knocked its brains out, and then gathering the heavy handkerchief under her arm in a serene manner, and observing that it was time to go to bed.









XXIII. Fire Rises

There was a change on the village where the fountain fell, and where the mender of roads went forth daily to hammer out of the stones on the highway such morsels of bread as might serve for patches to hold his poor ignorant soul and his poor reduced body together. The prison on the crag was not so dominant as of yore; there were soldiers to guard it, but not many; there were officers to guard the soldiers, but not one of them knew what his men would do—beyond this: that it would probably not be what he was ordered.
Far and wide lay a ruined country, yielding nothing but desolation. Every green leaf, every blade of grass and blade of grain, was as shrivelled and poor as the miserable people. Everything was bowed down, dejected, oppressed, and broken. Habitations, fences, domesticated animals, men, women, children, and the soil that bore them—all worn out.
Monseigneur (often a most worthy individual gentleman) was a national blessing, gave a chivalrous tone to things, was a polite example of luxurious and shining life, and a great deal more to equal purpose; nevertheless, Monseigneur as a class had, somehow or other, brought things to this. Strange that Creation, designed expressly for Monseigneur, should be so soon wrung dry and squeezed out! There must be something short-sighted in the eternal arrangements, surely! Thus it was, however; and the last drop of blood having been extracted from the flints, and the last screw of the rack having been turned so often that its purchase crumbled, and it now turned and turned with nothing to bite, Monseigneur began to run away from a phenomenon so low and unaccountable.
But, this was not the change on the village, and on many a village like it. For scores of years gone by, Monseigneur had squeezed it and wrung it, and had seldom graced it with his presence except for the pleasures of the chase—now, found in hunting the people; now, found in hunting the beasts, for whose preservation Monseigneur made edifying spaces of barbarous and barren wilderness. No. The change consisted in the appearance of strange faces of low caste, rather than in the disappearance of the high caste, chiselled, and otherwise beautified and beautifying features of Monseigneur.
For, in these times, as the mender of roads worked, solitary, in the dust, not often troubling himself to reflect that dust he was and to dust he must return, being for the most part too much occupied in thinking how little he had for supper and how much more he would eat if he had it—in these times, as he raised his eyes from his lonely labour, and viewed the prospect, he would see some rough figure approaching on foot, the like of which was once a rarity in those parts, but was now a frequent presence. As it advanced, the mender of roads would discern without surprise, that it was a shaggy-haired man, of almost barbarian aspect, tall, in wooden shoes that were clumsy even to the eyes of a mender of roads, grim, rough, swart, steeped in the mud and dust of many highways, dank with the marshy moisture of many low grounds, sprinkled with the thorns and leaves and moss of many byways through woods.
Such a man came upon him, like a ghost, at noon in the July weather, as he sat on his heap of stones under a bank, taking such shelter as he could get from a shower of hail.
The man looked at him, looked at the village in the hollow, at the mill, and at the prison on the crag. When he had identified these objects in what benighted mind he had, he said, in a dialect that was just intelligible:
“How goes it, Jacques?”
“All well, Jacques.”
“Touch then!”
They joined hands, and the man sat down on the heap of stones.
“No dinner?”
“Nothing but supper now,” said the mender of roads, with a hungry face.
“It is the fashion,” growled the man. “I meet no dinner anywhere.”
He took out a blackened pipe, filled it, lighted it with flint and steel, pulled at it until it was in a bright glow: then, suddenly held it from him and dropped something into it from between his finger and thumb, that blazed and went out in a puff of smoke.
“Touch then.” It was the turn of the mender of roads to say it this time, after observing these operations. They again joined hands.
“To-night?” said the mender of roads.
“To-night,” said the man, putting the pipe in his mouth.
“Where?”
“Here.”
He and the mender of roads sat on the heap of stones looking silently at one another, with the hail driving in between them like a pigmy charge of bayonets, until the sky began to clear over the village.
“Show me!” said the traveller then, moving to the brow of the hill.
“See!” returned the mender of roads, with extended finger. “You go down here, and straight through the street, and past the fountain—”
“To the Devil with all that!” interrupted the other, rolling his eye over the landscape. “I go through no streets and past no fountains. Well?”
“Well! About two leagues beyond the summit of that hill above the village.”
“Good. When do you cease to work?”
“At sunset.”
“Will you wake me, before departing? I have walked two nights without resting. Let me finish my pipe, and I shall sleep like a child. Will you wake me?”
“Surely.”
The wayfarer smoked his pipe out, put it in his breast, slipped off his great wooden shoes, and lay down on his back on the heap of stones. He was fast asleep directly.
As the road-mender plied his dusty labour, and the hail-clouds, rolling away, revealed bright bars and streaks of sky which were responded to by silver gleams upon the landscape, the little man (who wore a red cap now, in place of his blue one) seemed fascinated by the figure on the heap of stones. His eyes were so often turned towards it, that he used his tools mechanically, and, one would have said, to very poor account. The bronze face, the shaggy black hair and beard, the coarse woollen red cap, the rough medley dress of home-spun stuff and hairy skins of beasts, the powerful frame attenuated by spare living, and the sullen and desperate compression of the lips in sleep, inspired the mender of roads with awe. The traveller had travelled far, and his feet were footsore, and his ankles chafed and bleeding; his great shoes, stuffed with leaves and grass, had been heavy to drag over the many long leagues, and his clothes were chafed into holes, as he himself was into sores. Stooping down beside him, the road-mender tried to get a peep at secret weapons in his breast or where not; but, in vain, for he slept with his arms crossed upon him, and set as resolutely as his lips. Fortified towns with their stockades, guard-houses, gates, trenches, and drawbridges, seemed to the mender of roads, to be so much air as against this figure. And when he lifted his eyes from it to the horizon and looked around, he saw in his small fancy similar figures, stopped by no obstacle, tending to centres all over France.
The man slept on, indifferent to showers of hail and intervals of brightness, to sunshine on his face and shadow, to the paltering lumps of dull ice on his body and the diamonds into which the sun changed them, until the sun was low in the west, and the sky was glowing. Then, the mender of roads having got his tools together and all things ready to go down into the village, roused him.
“Good!” said the sleeper, rising on his elbow. “Two leagues beyond the summit of the hill?”
“About.”
“About. Good!”
The mender of roads went home, with the dust going on before him according to the set of the wind, and was soon at the fountain, squeezing himself in among the lean kine brought there to drink, and appearing even to whisper to them in his whispering to all the village. When the village had taken its poor supper, it did not creep to bed, as it usually did, but came out of doors again, and remained there. A curious contagion of whispering was upon it, and also, when it gathered together at the fountain in the dark, another curious contagion of looking expectantly at the sky in one direction only. Monsieur Gabelle, chief functionary of the place, became uneasy; went out on his house-top alone, and looked in that direction too; glanced down from behind his chimneys at the darkening faces by the fountain below, and sent word to the sacristan who kept the keys of the church, that there might be need to ring the tocsin by-and-bye.
The night deepened. The trees environing the old chateau, keeping its solitary state apart, moved in a rising wind, as though they threatened the pile of building massive and dark in the gloom. Up the two terrace flights of steps the rain ran wildly, and beat at the great door, like a swift messenger rousing those within; uneasy rushes of wind went through the hall, among the old spears and knives, and passed lamenting up the stairs, and shook the curtains of the bed where the last Marquis had slept. East, West, North, and South, through the woods, four heavy-treading, unkempt figures crushed the high grass and cracked the branches, striding on cautiously to come together in the courtyard. Four lights broke out there, and moved away in different directions, and all was black again.
But, not for long. Presently, the chateau began to make itself strangely visible by some light of its own, as though it were growing luminous. Then, a flickering streak played behind the architecture of the front, picking out transparent places, and showing where balustrades, arches, and windows were. Then it soared higher, and grew broader and brighter. Soon, from a score of the great windows, flames burst forth, and the stone faces awakened, stared out of fire.
A faint murmur arose about the house from the few people who were left there, and there was a saddling of a horse and riding away. There was spurring and splashing through the darkness, and bridle was drawn in the space by the village fountain, and the horse in a foam stood at Monsieur Gabelle's door. “Help, Gabelle! Help, every one!” The tocsin rang impatiently, but other help (if that were any) there was none. The mender of roads, and two hundred and fifty particular friends, stood with folded arms at the fountain, looking at the pillar of fire in the sky. “It must be forty feet high,” said they, grimly; and never moved.
The rider from the chateau, and the horse in a foam, clattered away through the village, and galloped up the stony steep, to the prison on the crag. At the gate, a group of officers were looking at the fire; removed from them, a group of soldiers. “Help, gentlemen—officers! The chateau is on fire; valuable objects may be saved from the flames by timely aid! Help, help!” The officers looked towards the soldiers who looked at the fire; gave no orders; and answered, with shrugs and biting of lips, “It must burn.”
As the rider rattled down the hill again and through the street, the village was illuminating. The mender of roads, and the two hundred and fifty particular friends, inspired as one man and woman by the idea of lighting up, had darted into their houses, and were putting candles in every dull little pane of glass. The general scarcity of everything, occasioned candles to be borrowed in a rather peremptory manner of Monsieur Gabelle; and in a moment of reluctance and hesitation on that functionary's part, the mender of roads, once so submissive to authority, had remarked that carriages were good to make bonfires with, and that post-horses would roast.
The chateau was left to itself to flame and burn. In the roaring and raging of the conflagration, a red-hot wind, driving straight from the infernal regions, seemed to be blowing the edifice away. With the rising and falling of the blaze, the stone faces showed as if they were in torment. When great masses of stone and timber fell, the face with the two dints in the nose became obscured: anon struggled out of the smoke again, as if it were the face of the cruel Marquis, burning at the stake and contending with the fire.
The chateau burned; the nearest trees, laid hold of by the fire, scorched and shrivelled; trees at a distance, fired by the four fierce figures, begirt the blazing edifice with a new forest of smoke. Molten lead and iron boiled in the marble basin of the fountain; the water ran dry; the extinguisher tops of the towers vanished like ice before the heat, and trickled down into four rugged wells of flame. Great rents and splits branched out in the solid walls, like crystallisation; stupefied birds wheeled about and dropped into the furnace; four fierce figures trudged away, East, West, North, and South, along the night-enshrouded roads, guided by the beacon they had lighted, towards their next destination. The illuminated village had seized hold of the tocsin, and, abolishing the lawful ringer, rang for joy.
Not only that; but the village, light-headed with famine, fire, and bell-ringing, and bethinking itself that Monsieur Gabelle had to do with the collection of rent and taxes—though it was but a small instalment of taxes, and no rent at all, that Gabelle had got in those latter days—became impatient for an interview with him, and, surrounding his house, summoned him to come forth for personal conference. Whereupon, Monsieur Gabelle did heavily bar his door, and retire to hold counsel with himself. The result of that conference was, that Gabelle again withdrew himself to his housetop behind his stack of chimneys; this time resolved, if his door were broken in (he was a small Southern man of retaliative temperament), to pitch himself head foremost over the parapet, and crush a man or two below.
Probably, Monsieur Gabelle passed a long night up there, with the distant chateau for fire and candle, and the beating at his door, combined with the joy-ringing, for music; not to mention his having an ill-omened lamp slung across the road before his posting-house gate, which the village showed a lively inclination to displace in his favour. A trying suspense, to be passing a whole summer night on the brink of the black ocean, ready to take that plunge into it upon which Monsieur Gabelle had resolved! But, the friendly dawn appearing at last, and the rush-candles of the village guttering out, the people happily dispersed, and Monsieur Gabelle came down bringing his life with him for that while.

Within a hundred miles, and in the light of other fires, there were other functionaries less fortunate, that night and other nights, whom the rising sun found hanging across once-peaceful streets, where they had been born and bred; also, there were other villagers and townspeople less fortunate than the mender of roads and his fellows, upon whom the functionaries and soldiery turned with success, and whom they strung up in their turn. But, the fierce figures were steadily wending East, West, North, and South, be that as it would; and whosoever hung, fire burned. The altitude of the gallows that would turn to water and quench it, no functionary, by any stretch of mathematics, was able to calculate successfully.