Tag Archives: metaphor

“Tao Teh Ching: Chapter 62” by Lao Tzu

The Tao is the hidden Reservoir of all things.
A treasure to the honest, it is a safeguard to the erring.

A good word will find its own market.
A good deed may be used as a gift to another.
That a man is straying from the right path
Is no reason that he should be cast away.

Hence, at the Enthronement of an Emperor,
Or at the Installation of the Three Ministers,
Let others offer their discs of jade, following it up with teams of horses;
It is better for you to offer the Tao without moving your feet!

Why did the ancients prize the Tao?
Is it not because by virtue of it he who seeks finds,
And the guilty are forgiven?
That is why it is such a treasure to the world.

This passage begs the questions: What is treasure? What is it that is valuable in our lives? What are the things that are truly meaningful? What are the gifts that are worth giving?

Lao Tzu asserts that the answers to these questions are found within, and not through material wealth. What is worth more, a shiny trinket or expressions of love, compassion, and caring? For me, this hardly even seems a question worth asking. Yet, in our market-driven and status-obsessed culture, many of us can easily lose sight of this simple truth, that relationships matter more than material gain. When we reach the end of our roads, the only things we will still be carrying are the treasures within our hearts and souls.

I hope you found this passage as inspiring as I have, and that it reminds you of the importance of reaching out and doing something nice for another person. These are challenging times, and the best gift we can give to another is a moment of empathy and support.

Thanks for stopping by, and may you never stop reading and learning.

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Thoughts on “The Angels” by Rainer Maria Rilke

Gustave Dore – artist

They all have weary mouths,
bright souls without a seam.
And a yearning (as for sin)
often haunts their dream.

They wander, each and each alike,
in God’s garden silently,
as many, many intervals
in his might and melody.

Only when they spread their wings
they awaken a great wind through the land:
as though with his broad sculptor-hands
God was turning
the leaves of the dark book of the Beginning.

(translation by C. F. MacIntyre)

I read this poem a couple times and struggled with it. There is a tension here that is tangible but not easy to identify. I did a little research online about Rilke’s ideas concerning angels, and he would go into deeper exploration of the topic in his Duino Elegies.

Throughout the Duino Elegies, Rilke explores themes of “the limitations and insufficiency of the human condition and fractured human consciousness … mankind’s loneliness, the perfection of the angels, life and death, love and lovers, and the task of the poet”. Philosopher Martin Heidegger remarked that “the long way leading to the poetry is itself one that inquires poetically”, and that Rilke “comes to realize the destitution of the time more clearly. The time remains destitute not only because God is dead, but because mortals are hardly aware and capable even of their own mortality.” Rilke explores the nature of mankind’s contact with beauty, and its transience, noting that humanity is forever only getting a brief, momentary glimpse of an inconceivable beauty and that it is terrifying.

(Source: Wikipedia)

So Rilke appears to be grappling with the contrast between the fragmented human condition and our divine nature as manifested in angelic beings. What is particularly interesting in “The Angels” is that the angels appear sad and lost, just as humans are. Additionally, within each angel is the possibility of sin. It is like every angel recognizes that it has the potential to follow the same path as Lucifer.

Like humans, the angels in Rilke’s poem wander aimlessly, lost and searching for meaning in a reality void of meaning.

Finally, we have the image of an angel taking flight, which causes a “great wind through the land.” This image conjures the myth of Icarus, who tried to escape the world but flew too close to the sun. Do the angels also long to escape from their limited existence, to ascend to new heights? In doing so, are they destined to fall, like Lucifer? Are we as humans, trapped in our reality, fettered to this broken world, and if we attempt to transcend, do we have that brief moment of exaltation before we crash into oblivion?

This poem leaves me with more questions than answers, but that is good. It is important to ponder questions about our existence and our place in the universe, and this poem succeeds in eliciting the deep questions which all of us should be asking.

I hope you enjoyed the poem and my thoughts about it. Feel free to share your thoughts in the comments section below.

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“Dracula” by Bram Stoker: Exploring the Vampire Archetype

The vampire is a powerful archetype and one that is manifest in our modern society—that being that lives in darkness, feeds of the life-force of others, and is motivated by selfishness and the baser animalistic instincts. This archetype is fully explored in Bram Stoker’s classic horror story, Dracula.

There are such beings as vampires; some of us have evidence that they exist. Even had we not the proof of our own unhappy experience, the teachings and records of the past give proof enough for sane peoples.

(p. 227)

I suspect we have all had experiences with individuals who embody the vampire archetype. They are the ones who drain us when we are around them, with whom we must always keep up our guards, and who seem to thrive on the fear and pain of others.

The nosferatu do not die like the bee when he sting once. He is only stronger; and being stronger, have yet more power to work evil.

(p. 228)

Vampiric individuals do not feel remorse when they inflict pain or suffering on another. On the contrary, they feel empowered. It is a lack of empathy that allows these people to sting again and again, each time feeling more emboldened by feeding on the sense of power experienced over the domination of another person.

One of the best ways to understand the vampire archetype is to contrast it with its opposite.

Well, you know what we have to contend against; but we, too, are not without strength. We have on our side power of combination—a power denied to the vampire kind; we have our sources of science; we are free to act and think; and the hours of the day and the night are ours equally. In fact, so far as our powers extend, they are unfettered, and we are free to use them. We have self-devotion in a cause, and an end to achieve which is not a selfish one. These things are much.

(p. 229)

This paragraph describes the characteristics of individuals who are not vampiric in nature. They are thoughtful and motivated by science and logic. They are free from their baser desires and can therefore act in the best interest of themselves and of those around them. They are balanced (symbolized by the equal parts of night and day), and they are selfless and devoted to causes which further humanity, as opposed to striving solely after personal gain.

While the drinking of blood and transformation into an animal are well-understood symbols of the vampire archetype, another aspect worth noting is the ability to turn into mist.

He can come in mist which he create—the noble ship’s captain proved him of this; but, from what we know, the distance he can make this mist is limited, and it can only be round himself. He come on moonlight rays as elemental dust—

(p. 230)

Here, mist becomes a symbol of obfuscation. When we find ourselves in close proximity to the vampire archetype, our humanity begins to become obscured, our thoughts unclear. Our minds are in essence affected by the presence of a toxic individual. Thankfully, our minds are also affected when we are close to a positive and nurturing person. But we should always be aware of the subtle changes in our personalities that result from our associations with others.

There are many expressions of the vampire archetype in our modern culture: the news, social media, advertising, politics, all sucking our life-blood and draining us of our humanity, driving us to embrace our lower instincts and discard our empathy for others. The good news is, once you learn to recognize the vampire, you don’t need garlic to protect yourself; logic, compassion, and when necessary, distance, are all sufficient to ward off the vampire’s effects.

Thanks for stopping by, and stay safe.

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Thoughts on “In a Disused Graveyard” by Robert Frost

Source:Wikipedia

The living come with grassy tread
To read the gravestones on the hill;
The graveyard draws the living still,
But never any more the dead.

The verses in it say and say:
‘The ones who living come today
To read the stones and go away
Tomorrow dead will come to stay.’

So sure of death the marbles rhyme,
Yet can’t help marking all the time
How no one dead will seem to come.
What is it men are shrinking from?

It would be easy to be clever
And tell the stones: Men hate to die
And have stopped dying now forever.
I think they would believe the lie.

I find this poem fascinating on several levels. First, the imagery speaks to me. I have always found graveyards strangely provocative yet comforting. There is a sense of quiet and stillness that somehow soothes my spirit. It also reminds me that Death is the great equalizer, that we all must succumb to the Reaper regardless of status, wealth, power, etc. And it also reminds me that it is important to live each moment of life to the fullest.

The rest of what I find fascinating about this poem are the levels of meaning and the social criticism which Frost weaves in.

We see from the first stanza that the graveyard Frost is describing is no longer used. It is by itself in a rural area and does not appear to be associated with any church or town, and has become but a curiosity for tourists, day hikers looking for a destination. One gets the impression that no one has been buried there for many years.

To me, this speaks of how modern society approaches death as compared with our ancestors. We now inter the dead in manicured memorial gardens, or in hallowed grounds, as opposed to a location close to a homestead. Or even worse, we send or deceased relatives off to some facility where they are industrially incinerated, and the remains are returned in an aesthetically pleasing urn for display on the mantle.

We have denied that death is part of the natural process. In the past, when we accepted death as the natural culmination to life, we would return the dead to the earth close to the home to which there was connection. And this loss, this shift away from our acceptance of death is what Frost sees reflected in the weathered stones of an abandoned graveyard that no longer sees the return of the dead to the earth.

Thanks for stopping by and sharing in my musings. May you have a blessed day.

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“Alone” by Edgar Allan Poe

From childhood’s hour I have not been
As others were—I have not seen
As others saw—I could not bring
My passions from a common spring,
From the same source I have not taken
My sorrow—I could not awaken
My heart to joy at the same tone;
And all I lov’d. I lov’d alone.
Then—in my childhood—in the dawn
Of a most stormy life—was drawn
From ev’ry depth of good and ill
The mystery which binds me still;
From the torrent, or the fountain,
From the red cliff of the mountain,
From the sun that ’round me roll’d
In its autumn tint of gold—
From the lightning in the sky
As it pass’d me flying by—
From the thunder, and the storm,
And the cloud that took the form
(When the rest of Heaven was blue)
Of a demon in my view.

This poem was written by Poe in his youth and expresses feelings of isolation and of not belonging, which are common among young people. I can speak from my own experience that growing up I never really felt like I fit in anywhere, even though I tried to fit in everywhere. And like Poe, I found my greatest happiness in times of solitude, when I could finally take off my mask and be myself. And this is the sentiment that Poe conveys when he says “And all I lov’d. I lov’d alone.”

While this poem conveys an almost universal feeling, Poe makes it his own at the end:

From the thunder, and the storm,
And the cloud that took the form
(When the rest of Heaven was blue)
Of a demon in my view.

Here we are provided with a glimpse into the creative mind of Edgar Allan Poe. Poe’s feelings of isolation are the source of his literary expression. He does not see the world as “normal” people do. When he looks into the sky, instead of seeing the blue, he sees the clouds, which reflect the demons lurking within his psyche. And just as a child when he projects those inner demons onto the clouds, as a mature writer, he projects those demons onto his pages.

Like so many tortured youth, Poe looked to artistic expression as a way to deal with his loneliness and face his inner demons. Pain, sadness, and loneliness are prime inspiration for painters, writers, and musicians burdened with the need to have the cathartic release which art provides.

I hope this poem inspired you. Have a great day and thanks for stopping by.

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The Confessions of Aleister Crowley: Part 6 – At the Abbey of Thelema

As I have now finished reading all of Crowley’s autobiography, it’s probably time to address the question: Was Aleister Crowley the evil black magician that he was portrayed to be? The short answer is, I don’t know. To quote Hamlet: “there is nothing either good or bad, but thinking makes it so.” And I think this was Crowley’s take on magick, that there is no good or bad magick, there is just magick. He uses the metaphor of music as an example.

Imagine listening to Beethoven with the prepossession that C is a good note and F is a bad one; yet this is exactly the standpoint from which all uninitiates contemplate the universe. Obviously, they miss the music.

(p. 838)

In a manner that is very familiar in our current political climate, Crowley blames the news media of his time as spreading “fake news” about him and his practices, asserting that what was written about him amounted to nothing less than slander.

I replied ‘Allegations utterly absurd.’ My only annoyance was having to pay for the telegram. Presently copies of the Sunday papers for November 28th arrived. I read them with tireless amusement. I had read in my time a great deal of utter balderdash, but nothing quite so comprehensively ridiculous. It gave me the greatest joy to notice that practically every single detail was false. There was, for instance, a description of the abbey, without a single failure to misstate the facts. If a thing was white, they called it red, if square, circular, if stone, brick; and so for everything.

(p. 914)

To sum up, this is a long book, probably longer than it needed to be, but interesting in providing context for the development of the occult ideologies that have had a profound impact on the ideas and practices of those circles ever since. I also, personally, ended this book with the impression that some of Crowley’s stories were embellished, either to establish a cult of himself, or to convey symbolically some mystical information to the careful reader who could notice the subtleties of metaphor woven into the text.

I will close this series on The Confessions of Aleister Crowley with a quote that is most appropriate.

‘The mind is improved by reading.’

(p. 853)

Hope you enjoyed, and keep improving your mind.

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“Tao Teh Ching: Chapter 61” by Lao Tzu

Shiji Niangniang: goddess in Chinese religion and Taoism (source: wikipedia)

A great country is like the lowland toward which all
streams flow. It is the Reservoir of all under heaven,
the Feminine of the world. The Feminine always conquers the Masculine by her
quietness, by lowering herself through her quietness. Hence, if a great country can lower itself before a
small country, it will win over the small country; and if a
small country can lower itself before a great country, it
will win over the great country. The one wins by
stooping; the other, by remaining low. What a great country wants is simply to embrace
more people; and what a small country wants is simply
to come to serve its patron. Thus, each gets what it
wants. But it behooves a great country to lower itself.

I really like this passage, particularly because Lao Tzu establishes a correlation between a powerful country and the divine Feminine. In Western thought, power is often associated with the masculine, but this is clearly not the case in Lao Tzu’s philosophy. It is within the subtle, the yielding, and the fluid where true strength resides, and these are characteristics of the divine Feminine.

Another metaphor that resonates with me is that of the Feminine being a lowland, or Reservoir, to which all streams flow. Lowlands are associated with fertility, since valleys are fertile areas. Hence, the divine Feminine is both the source of being, and the place where all life must return. There is a sense of cycles here.

The symbolism of the great and small countries establishing a symbiotic relationship likewise represents the symbiotic relationship between the Masculine and the Feminine. Each needs the other to maintain balance, and each provides the other with the aspect that is required to create wholeness and unity.

I trust you enjoyed this passage and that you found my interpretation interesting. I hope you have a blessed day, and keep reading things that uplift your soul.

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The Confessions of Aleister Crowley: Part 5 – The Magus

In the timeline of Crowley’s life, this section of his autobiography corresponds to a period when he spent a significant amount of time in the United States, and also began to sink into poverty.

During this period, Crowley became involved in Freemasonry and assumed a leadership position. He claims that one of the first things he set out to do was define Freemasonry.

I proposed to define freemasonry as a system of communicating truth – religious, philosophical, magical and mystical; and indicating the proper means of developing human faculty by means of a peculiar language whose alphabet is the symbolism of ritual. Universal brotherhood and the greater moral principles, independent of personal, racial, climactic and other prejudices, naturally formed a background which would assure individual security and social stability for each and all.

(p. 700)

While the Freemasonry stuff and his personal history were intriguing, what I found the most interesting in this section of the book is Crowley’s theory that there is a symbolic connection between Christ and the god Mercury. I have read plenty of texts comparing Christ with other manifestations of the divine (Mithras, Osiris, etc.), but this is the first time I heard of anyone attempting to establish a relationship between Christ and Mercury; and I must admit, Crowley makes a convincing argument.

In the beginning was the Word, the Logos, who is Mercury, and is therefore to be identified with Christ. Both are messengers; their birth mysteries are similar; the pranks of their childhood are similar. In the Vision of the Universal Mercury, Hermes is seen descending upon the sea, which refers to Maria. The Crucifixion represents the caduceus; the two thieves, the two serpents; the cliff in the Vision of the Universal Mercury is Golgotha; Maria is simply Maia with the solar R in her womb.

. . .

To continue the identification, compare Christ’s descent into hell with the function of Hermes as guide of the dead. Also Hermes leading up Eurydice, and Christ raising up Jairus’s daughter. Christ is said to have risen on the third day, because it takes three days for the planet Mercury to become visible after separating from the orb of the sun. (It may be noted here that Mercury and Venus are the planets between us and the sun, as if the Mother and the Son were mediators between us and the Father.)

(pp. 720 – 721)

Crowley cites other similarities, but I think this is sufficient to demonstrate his assertion.

Crowley’s ideas are difficult to grasp and often misinterpreted. As he states in the text, “you’re not the first people to fail to understand Mr Aleister Crowley!” (p. 755) But this is the challenge when approaching a text of this type. Mystical and occult literature is difficult to understand and the symbolic nature of it makes it prone to myriad interpretations. It is always prudent to keep this in mind when reading books of this sort.

Thanks for stopping by, and always read critically.

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Occult Correlations in “He Bids His Beloved Be At Peace” by William Butler Yeats

I hear the Shadowy Horses, their long manes a-shake,
Their hoofs heavy with tumult, their eyes glimmering white;
The North unfolds above them clinging, creeping night,
The East her hidden joy before the morning break,
The West weeps in pale dew and sighs passing away,
The South is pouring down roses of crimson fire:
O vanity of Sleep, Hope, Dream, endless Desire,
The Horses of Disaster plunge in the heavy clay:
Beloved, let your eyes half close, and your heart beat
Over my heart, and your hair fall over my breast,
Drowning love’s lonely hour in deep twilight of rest,
And hiding their tossing manes and their tumultuous feet.

Yeats was a member of the Golden Dawn, and therefore very familiar with Hermeticism and occult philosophy. This poem contains a weaving of occult correlations, and to begin to understand the poem, you need to be aware of the connections.

Four is the key number in this poem: four directions, four elements, four vanities, and four horsemen. Yeats establishes a correlation between elements, directions, and emotions, and then implies a symbolic connection with the four horsemen of the apocalypse.

In Western Hermetic thought, the four directions are associated with the four elements as follows:

  • North – Earth
  • East – Air
  • West – Water
  • South – Fire

Next, we need to factor in the four associated emotional states:

  • North – Earth – Sleep
  • East – Air – Hope
  • West – Water – Dream
  • South – Fire –Desire

It appears that Yeats viewed these emotional states as ills, states of being that are detrimental to the development and advancement of humanity.

Finally, let’s connect these with the four horsemen:

  • North – Earth – Sleep – Third Horseman (Famine) on black horse
  • East – Air – Hope – First Horseman (Pestilence) on white horse
  • West – Water – Dream – Fourth Horseman (Death) on pale horse
  • South – Fire –Desire – Second Horseman (War) on red horse

At this point we see the pattern emerge, and the pattern is reflected in the lines of the poem.

The North unfolds above them clinging, creeping night,
The East her hidden joy before the morning break,
The West weeps in pale dew and sighs passing away,
The South is pouring down roses of crimson fire:

So what does all this mean? What was Yeats ultimately trying to convey? I think he was attempting to provide us with a map delineating the progression of the apocalypse, both on an individual level as well as a global level. We begin our journey with hope, but this leads us to desire, then we become tired and sleep, and ultimately, we pass away and slip into the eternal dream.

I hope that you found this post interesting and that it helped you to form some of your own interpretations of this poem. Thanks for stopping by, and have a blessed day.

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“Tao Teh Ching: Chapter 60” by Lao Tzu

Ruling a big kingdom is like cooking a small fish.
When a man of Tao reigns over the world, demons
have no spiritual powers. Not that the demons have no
spiritual powers, but the spirits themselves do no harm
to men. Not that the spirits do no harm to men, but the
Sage himself does no harm to his people. If only the
ruler and his people would refrain from harming each
other, all the benefits of life would accumulate in the
kingdom.

“Ruling a big kingdom is like cooking a small fish.” I had to think about this for a little bit before grasping the metaphor, but once I got it, the entire passage became clear. Cooking a small fish requires being gentle and careful, and not to use a high heat. High heat represents a hot temper in a ruler. Essentially, society should be governed with compassion and care, with support and understanding. To rule with an iron fist is detrimental to the health and prosperity of a society.

The last sentence is particularly poignant in our world: If only we could refrain from harming each other, the world would improve. It is really simple, yet incredibly difficult. As long as we maintain an us v. them  mentality, and as long as we allow our self-centeredness to dictate our behaviors, there will always be unnecessary suffering in the world.

It is the responsibility of all of us to do what we can to make the world a better place for all people. Remember, small personal changes can lead to grand global changes. Let us try to keep this adage in mind as we go about our day.

Thanks!

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