Now, if this be true, it follows that, some day, the direct line of 'descent' from 'psychic' to physical may be controlled mechanically by human invention; and so the psychic be made physically visible to even the most hopelessly [Page 11] profane from a psychic standpoint. And not only so, but the errors of human observation, which vitiate all present psychic investigation, may, in that Utopian future, be obviated in as marvellous a fashion as the errors of physical observations are now eliminated,by the wonderfully delicate instruments already devised by human ingenuity.
This seems immediately to follow from the major premise of a continuum of this nature; and many people believe it is so, and base themselves upon it as on a sure foundation of fact. But, somehow or other, I am by no means satisfied that this will be the case. Is our salvation to dependent upon machines; are we to become dei ex machinis? But what has all this to do with 'As above, so below'?
If the sensible world rises by stages and descends by stages, too, for that matter from this gross state familiar to us by our normal sense, through ever finer and finer grades of matter, we finally reach — ay, there's the rub; what do we reach? Where do we start? The truth of the matter is — be it whispered lowly — you can't think it out in terms of matter. But take the 'ever so thin' idea for the moment, as sufficiently indefinite for any mystic who is not a metaphysician,using the latter term in [Page 12] the old, old way, where physis included all nature, that is, natura , the field of becoming.
Let us say seven, if it is so desired. The 'above' as compared with the 'below' will then be very nebulous indeed, a sort of innermost 'primitive ground' of some at present inconceivable mode and fashion. There may be 'correspondence', but that correspondence must be traced through numerous orders of matter, where the very next succeeding order to the physic already acts as force, or energy, to the matter which falls beneath our normal senses.
Here we are again, at the very outset, face to face with the 'psychic' or 'astral' x — which, compared with the physical, should be regarded as a 'system of forces' rather than as a mould of the same fashion and form as the physical. And if this view is, at any rate, one stage nearer the reality than the interpretation of the psychic by purely physical imagery and symbolism — what can possibly be the nature of our No. For we certainly do not get much 'forrarder' by simply flinging the forms and pictures of the physical, as it were, on to a series of mirrors [Page 13] which differ from one another only in their tenuity.
At any rate, it appears so to the reflecting mind; though at the same time it seems quite as natural that the impressions of the subtler senses should be clothed in physical forms when reflected in physical consciousness. Let it be understood once for all, that I have not the slightest pretension in any way to decide between these apparent contradictions of sense and reason; indeed, I personally believe it to be unseemly and disastrous to attempt to separate the eternal spouses of this sacred marriage.
In most intimate union must they ever be together, to give birth to the true Man — who is also their common source.
Uniting Heaven & Earth
Still it is of advantage continuously to keep before our minds the question: What is a prototype; what is a paradigm; what a logos — a reason; what an idea? The intuition of things that underlay the philosophising of the Western world at its birth in conscious reasoning, from the time of Pythagoras onwards, gives us preliminary help, it is true, in thus setting the noumenal or ideal over against the sensible or phenomenal — the [Page 14] mind over against the soul. But the characteristic of union is that it 'sees' itself. This is the 'Plain of Truth', where ever are the true paradigms, and ideas, and reasons of all things; and when we say 'where' we do not mean place or space; for it is the everlasting causation of these, and is not conditioned by them, but self-conditions itself.
It would take too long further to pursue this high theme in the present adventure. One thing alone I have desired to call attention to: For when you have 'reified' your hypothesis — be it gravity, or atomicity, or vibration — and reduced it to a rigid notion, a definite objective something for you, you have still got only the shadow and not the substance; the appearance, the phenomenon, and not the underlying truth, the noumenon. But to conclude; that 'sight' which reveals to man the 'reasons' of things, is surely a more divine possession than that 'sight' which sees the sensible forms of things only, no matter how exquisitely beautiful and grandiose such forms may be.
And when I say 'sees' the 'reasons' of things, [Page 15] do I mean the intellectual grasping of some single explanation, some formula, some abstraction? By no means; I mean by 'reason' logos in its most vital sense. I mean that when we 'see' the 'reasons' of things, we see our 'selves' in all things; for our real selves are the true ground of our being, the that in us which constitutes us 'sons of God' — logoi, as He is Logos , kin to Him.
What, then, is the 'above' where there is no place, no direction, no dimension, and no time? But even so, is the 'above' superior to the 'below'? Ah, that is where the mind breaks down, unable to grasp it. Is Eternity greater than Time? Is the Same mightier than the Other? Of course it is, we say, as so many in so many schools have said before. But is it really so? Are we not still in the region of the opposites; neither of which can exist without the other, and each of which is co-equal with the other?
We are still in the region of words — words simply in this case, not living reasons; though the same term does duty for both in Greek — logos ; showing yet once again that in verity Demon est Deus inversus. No words indeed can tell of Him — or of That, if you so prefer, though the neuter gender is as [Page 16] little appropriate as the masculine. Paul was a heretic, Jesus was a heretic, Socrates was a heretic, the Buddha was a heretic.
Indeed we might continue the list with most of the greatest name sin history, and certainly with the names of all the founders of religions, philosophies and sciences. It is an instructive spectacle to see how every effort to make men think, and to render them more self-conscious, has been resisted with outcry, contumely and bitterness. The resistance to the new impulse is invariably begotten of devotion to that which in its day was new; for the heresy of today frequently becomes the orthodoxy of tomorrow.
It is the swing of the pendulum. The pioneers of the world have invariably been considered heretics, for they are ever those who seek to shake themselves free from the inertia of the established order of things; they [Page 18] labour in the pains of a new birth, striving to free themselves from the womb of convention, to come forth regenerate into the sunlight of self-conscious realisation. The love of wisdom is thus a natural heretic for the orthodox of the moment, and his views and beliefs must naturally be considered by the lovers of things as they seem to be as disruptive of their most cherished convictions.
But is the lover of wisdom simply a heretic, in the ordinary sense of the word, when judged by an experience that looks beyond the conventional standards of the moment, both as to heresy and orthodoxy? He is a heretic in a far more extended sense. So heretical, indeed, that he may in many things be more orthodox than the orthodox; he looks beyond conventional orthodoxy and heresy towards a reconciliation of contraries, in the state of understanding that can appreciate all views at their just value.
This at any rate is the ideal of such a lover; though undoubtedly many who think they are such lovers, are still content to remain in the inertia of a new convention, after they have freed themselves from the inertia of the generally accepted conventions of their day. It is of course heretical in the Western world of today to believe in the doctrines of karma and reincarnation; equally so is it considered [Page 19] heretical, by many new believers in these doctrines, to hold to the dogmas of vicarious atonement, and the immediate creation of the soul at birth.
There is indubitably a measure of vicariousness in this doctrine; otherwise, if men have entirely to save themselves, there would be no meaning in preaching such an ideal. Again, the doctrine of Southern Buddhism with regard to the unreality of the soul is practically the same, in some of its forms, as the belief in the creation of a new soul at birth. These apparent contradictions, then, are not so utterly incompatible and mutually exclusive as they may seem to be at first sight; on the contrary, the evidence afforded by a study of the existing developments of these doctrines, and by a deeper acquaintance with the results of a more searching analysis into their fundamental nature, seems to point to another side of the question, where the contraries seem to begin to take on the nature of each other, and their [Page 20] irreconcilability appears but an outward show of hostility, veiling the mystery of an intimate friendship.
For Wisdom is that which includes all contraries. To me it has been one of the greatest joys of such study,that the more I have learned of the nature of the Gnosis,or by whatever other name we may choose to call the Wisdom that transcends normal knowledge, the more I have realized that no doctrine that has ever held the minds and hearts of men, is without some measure of ensouling truth.
I have found that many a doctrine which, at first, I rejected as manifestly absurd, was seemingly so only because I had not learned to look at it with the right focus; I had paid more [Page 21] attention to what foolish people had said about it, than to what the wise had said, and had not let the doctrine speak for itself in the court of uncommon pleas. For example, the dogma of creation out of nothing used to distress me, until I came across a pleader in that court of universal justice — old Basilides, who spoke wisely about the creation of the things that are from the things that-are not, so that I could link up the idea with the Sat and Asat of the Upanishads, and find contentment in the thought.
Of course I do not for one moment pretend that anyone else must be satisfied with what Basilides says. It was he, however, who showed me the way out, although the orthodox call him a desperate heretic and overwhelm him with abuse. And so perhaps he may help some others, who prefer even a one-eyed gnosis to a blind faith, and who believe it is not a sin to use their intellect as far at any rate as it will go for fear of becoming unpopular with those who, in the pride of not-knowing, shout Credo quia absurdum on all occasions.
Many of my readers must be familiar with the tyranny of a Church whose stereotyped answer to every questioning of its authority is: This is the pride of the intellect, my son, the most subtle of all sins. The virtue of humility, the [Page 22] greatest of the virtues, is what you lack. It is in vain you protest your humility, when it is just this pride of intellect which makes you refuse now, at this moment, to submit yourself to the Church's authority.
What this type of mind can never see, is that there is a right and wrong use of pride, and a wrong and right use of humility. Pride and humility are one of another, and the pride of humility is as much pride as any other form of that passion. The humble use of pride in God's good gift of reason is more truly worship of Him than a debasing of oneself before the tyranny of self-interest, that arrogates to itself the dominion over the souls of men.
It is this jealous spirit of monopoly in God's good things that has given birth to all the horrors of religious persecution. Men are not ashamed to pray to their God to deliver them from all infidels and heretics as anathema. And times without number they have taken care to make this prayer come true by fire and sword and rack.
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And the irony of it all is that those nearest to them in faith, are invariably regarded as the most damnable. It is, indeed, a remarkable thing that when differences arise among those who have previously been most closely united in religious faith and aspiration, then is the hostility most bitter and [Page 23] relentless. We see it on all sides. What is the reason of this great bitterness? May it not be, in some measure, that those who have been so closely associated in religious things, who have so intensely and blindly believed that theirs was the only way, theirs the one means of salvation for all men, who are convinced that there should be one Church, and that their own, are enraged beyond measure at the shattering of their hopes by the dissent of their brethren, and believe that it is their late comrades who are solely responsible for the outrage they have suffered, instead of recognising that they have throughout been living in a fool's paradise, and that their late associates deserve their deepest thanks for bringing them to their senses?
There can never be uniformity of belief so long as man remains as he is; and God forbid that humanity should ever become a mechanical will — less organism! The end of man is not that he should be made in one mould; the destiny of the nations is not that the ideal of a grim industrial age should be realised, and so an engine be evolved which shall turn out a host of like products of monotonous similarity.
The end of man is knowledge of man preparatory to union with God. God is not only one but many, single and manifold; and the [Page 24] knowledge of this manifoldness is as necessary to true Gnosis as is the knowledge of unity. Gnosis is the knowing of these two as the necessary complements each of the other; and the proper gnostic meditation is the holding of both in mind at once, in a balanced contemplation, which will afford the right conditions for the truth to come to birth, in a fruitful conception of practical wisdom, that can find expression in all moods and modes of thought and action.
For surely one of our most cherished hopes is that one day we may be initiated into the final truth, and learn how God and Devil are two sides of one Ineffable Mystery, which indeed even now,in our ignorance, we are forced to believe, in spite of our inability to raise the veil, and in spite of the danger we all recognise in preaching such a doctrine to those unprepared morally and spiritually. If I am not entirely mistaken, it is precisely [Page 25] because the stereotyping of one particular form of faith is considered no longer to be desirable, that the spirit of the new age is endeavouring above all things to bring us face to face with contradiction on contradiction, to give us no pause and peace, so that when we have thought at last we were safe in one position, established for ever in some great formula, we are suddenly shaken out of our inertia by the potent energy of some new idea that is forced upon our notice.
It is only thus that our little minds can be stretched into the all-embracing nature of the Great Mind that holds all opposites in steady poise within it. It is the Titanic forces of expansion, the true Stretchers or Expanders of sympathy and consciousness and knowledge, that make our little minds elastic, so that they may be able to extend in true ecstatic understanding of the most mind-shattering contradictions, antitheses and paradoxes.
When, then, can heresy and orthodoxy, in their ordinary connotations, mean to us, when it should be our joy to embrace them both and transcend them? It will of course be objected by the many that a plain man wants a plain doctrine, and that this reconciliation of contraries is a juggler's business. Well, we are not objecting to plain doctrines for plain folk; they are laid down with admirable precision in all the great religions, and we would no more think of doing away with them than of abolishing the police regulations.
They are the bye-laws of the ethical code of the higher polity, and teach men to be good citizens of the world; but there is a still higher code of fundamental laws of wisdom, and one of them is precisely this reconciliation of the contraries. It is not a juggler's business, but Divine Magic, the Great Art of Wisdom, that transmutes evil into good, and transforms the impossible into the Great Potency wherewith the Divine perpetually energises. In the freer life of the Spirit we are for ever outbreathing some old heresy and inbreathing some new orthodoxy, and outbreathing some old orthodoxy and inbreathing some new heresy; it is the greater life of the Spirit, whereby we grow in wisdom.
Our minds are, at present, for the most part fixed; they are crystallised and formalised, and most rigidly so in the forms of our religious and scientific and philosophic beliefs. These masculine forms must be dissolved by the heat of the love of the feminine formless mind. Concentration must merge into contemplation, before the true re-formation, the 'enformation' according to Gnosis', can be effected, and the crystals of the formal intellect be transmuted into the living essences of pure intelligence. How often has one paused amazed at the terror and hate of heresy displayed by the orthodox, and puzzled over the question: Why are they so terrified; why do they hate so bitterly?
All the more so when it is found that the object of their detestation, not infrequently, proves on acquaintance excellent food for thought. This seems to differ little fundamentally from the commercial instinct that finds expression in Trusts. They fear for their monopoly, their trade-prospects, their combine. For naturally one would be foolish to fear for the Truth — that, at any rate, may be trusted to look after itself.
But, it may be said that they fear for the souls of their fellows,lest they be led into error and so perish everlastingly. But have they not in this simply created a Moloch of their own [Page 28] imagination, and would make all but their fellow-slaves pass through the fire lighted by their inhumanity, in sacrifice to the black shadow of themselves which they worship as God? For the true lover of Wisdom there is no fear, but only joy in the unshakable belief that every questioning of opinion can end eventually only in the clearer shining forth of the Sun of Truth.
His orthodoxy is to rejoice in heresy, and his heresy is to substitute any of the orthodoxies of the world for the Living Truth. Perhaps it may be thought that I propose, in this adventure, to treat of some recondite problem of physics; but that is not my intention.
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I propose briefly to consider the nature of the permanent element in a religious and international body. Many confuse the idea of body with notions of shape and form, but I would venture to suggest that form is of the mind while body is of substance. There is a doctrine that man is possessed of 'permanent body', the substantial ground, as it were,from which proceed and to which return the births and deaths of his impermanent appearances,the perennial root of his evolutionary becomings, and the storehouse of his diversified experiences.
It is not asserted that this 'body' is unconditionally everlasting, but rather that it is permanent in the sense of lasting as long as man desires himself to be a separate individual. All his powers of their own selves make joyful surrender of themselves to the Great Powers, and thus becoming these Powers, as Trismegistus says, he is in God.
But this is apotheosis, the transcending of the man-state of separate existence, and the entering into the Communion of Those-that-are; that is to say, the energising in the Everlasting Body of all things. The 'permanent body', then, is not the Everlasting Body, but the age-long substantial limit of the separated man-consciousness.
How long this eon of substantial limit lasts, depends on the nature of the man's activities; nevertheless this 'body' must in any case be considered as permanent, when contrasted with the length of days of the bodies of incarnation which a man uses in his many lives on earth, or in the 'three worlds'. When, however, we come to consider the meaning of 'body' in this connection, we should [Page 31] be careful to keep our ideas concerning it as fluid as possible.
We are here on the very borderland of individuality, and it depends entirely on the nature of the activities of the man whether, or no, the substance of this 'body' shall be so condensed and crassified as to form 'sheaths' to veil and dim the consciousness of the Self, or so wisely enformed and woven into such fine textures that it can supply 'vestures' of glory and radiance for the manifestation of the greater mysteries. The nature of this 'body' changes completely, according as the desire of the man is set to 'go forth', or the will of the man is fixed to 'return'. We therefore find it described in the ancient books under quite contradictory epithets, such as ignorance and bliss; for it is on the border-land between the particular and the general, the individual and the cosmic.
Nevertheless at the same time it is also the vehicle of our return to reality, [Page 32] and our means of contact with unity; as such it is the complement of knowledge, and the spouse of the Divine energising. It is, therefore, evident that if we call it 'body' we shall be doing less violence to the meaning of its actual nature, by qualifying it with the contradictory epithet 'spiritual', than by leaving it unqualified, to the danger of its being confused with notions of physical bodies.
I should prefer to call it substance rather than matter, vehicle rather than body. When we consider these mysteries from the human point of view — that is, as related to our individual selves — we have, it is true, some immediate feelings, intuitions and experiences to go upon; but when we proceed to argue, on analogy, with regard to 'bodies' other than our own, we run the risk of setting up our limited selves as a measure of the universe.
When, therefore, we come to consider a body of individuals, we must be very careful not to beg the question, by assuming that we are dealing with a problem of a like nature to that of an individual human being. We are here face to face with the idea of group, and should rather seek analogies in whatever notions we [Page 33] may have, as to the nature of that far more difficult concept which is sometimes called the 'group-soul', or 'group-spirit'.
This idea connotes something that is other than the individual. The term is generally applied to animals, and not infrequently, without more ado, we conclude that the human individual is vastly superior, and in our conceit thank God that we have got beyond that stage. But this is a short-sighted view, based upon the comparison of a single man with a single animal. The group-soul idea, I would venture to think, is connected with far wider conceptions.
In the first place, it is connected with the tradition of the 'sacred animals', which all but a few in the West have relegated to the limbo of exploded superstitions. The 'sacred animals' are said to be 'lords of types', of whom the mass of animals of that type are, as it were, the corpuscles of their body. These 'corpuscles' are ever coming and going, ever being born and dying; but so long as that 'type' is manifested, there is a permanent vehicle for it even on the physical plane. These 'lords of types' , it is said, are great intelligences of the Master-mind; they are the truly 'sacred animals' types of intelligence as well as orderers of modes of life.
Now what obtains among the animals, we may well believe, is not in principle confined to [Page 34] them alone; it is rather a showing forth, in modes and forms that man can distinguish plainly in the external world, of the mysteries of his own greater nature.
** With Junia Imel **
As there are forms and modes without, so there forms and modes within; and within our own kingdom there is, I would venture to suggest, a precise analogy with the animal group-soul and the lords of its types. Families, clans, and peoples, are all, according to types, conditioned by super-human intelligences, and representative of the 'permanent bodies' of such greater beings.
Here the bond is blood; and blood is, I venture to think, more potent than mind, using the term mind here as indicative of mind in individual man. When, however, we come to consider a religious body, we are confronted with a still more difficult problem; and, therefore, whatever suggestions one ventures to put forward, must be advanced with all reserve. I can well believe that the real work of such a body may be the evolution of a conscious instrument, or permanent ground, for the incarnation or manifestation of a Great Soul; that is to say,that while at the same time it affords the conditions for its individual members to perfect themselves, it should also have a common object that no individual in it can achieve by [Page 35] himself, and that this object should be the endeavour to realise consciously a corporate common life, by means of which the power, wisdom and love of a Great Soul may manifest itself to the world.
This, I believe, is also a question of 'blood', for 'the blood is the life'. But this blood will be the Blood of those who are 'of the Race of Him'. There is much talk of a 'new race' and some people are looking for a new type of race on the lines of the old separated nations and peoples but I would fain believe that the 'new race' will, as it has ever been prophesied concerning it, be of every nation under heaven, as far as its physical bodies are concerned.
This has been attempted before; nations and communities of religionists have boasted themselves to be the people, are doing so today. This exclusiveness should be avoided, if we would live according to reality and grow in wisdom. Performance, and not the making of claims, should be our business, if we would attain to gnosis. The Spirit that we desire to see incarnate is, I believe, not the spirit of the individual, but a Spirit that subordinates individuality to the good of the whole. Many are endeavoring after this ideal in manifold instinctive ways.
Some, again, have [Page 36] the ambition consciously to set about this great work, and knowingly to be about this holy business; they long to come into conscious contact with a Great Soul of the order of Him who uses the whole body of humanity as His Body, and knows that all types of bodies and souls and minds are necessary for the purpose of the express of His Life. With such an enlightening belief, it is scarcely possible to think that any one particular type of religion will absorb the rest, any more than we can believe that one member or limb of a body can absorb the rest; for if it should be so, it would be along the lines of disease and not of health.
Therefore, if we would consciously realise the life of the whole, we are bound to accept as the condition of our common endeavour that we shall make no distinctions of creed, sex, class, or country. The bond of union is to go deeper than any of these distinctions; for the bond that binds us together as members of a natural family in our inner nature, must surely be of a spiritual order.
Temperature, in the case of living beings, applies especially to the blood; and temperature, when thought of in connection with the deeper meaning we have ventured to give to the idea of blood,in an organism bound together for a spiritual purpose, is rather temperament. To be perfectly elastic,therefore and their aim is surely eventual perfection , the members of such a body should have the property of resisting any given deformation equally. They should have the will to resist equally throughout the body — that is to say, in every unit or corpuscle of which it is composed — any temporary deformation from the type.
Those who have not the power of resisting and remain deformed, necessarily cease for the time to realise that they form part of the permanent elastic body of this spiritual type. The most apparent nature of this type seems to me to be very clearly set forth in the ethical teachings of all the great religions. The further marvels of its glorious nature are for the most part hidden from us, for they transcend the individual consciousness. But this much we can know, that it is this type or mould of being that develops in us, or impress upon our substance, what we very rightly call moral character.
The permanent element must therefore be [Page 38] sought in the power of resistance to all deformations from rectitude, — to any impressions but those of the Great Souls that are lords of truly human types, and who, we may believe, manifest their greater nature for men's consciousness through groups of like-willed human beings. Let us, then, whatever religious body we may belong to, strive to be ever more and more elastic. That is the business we should ever be about, the great work.
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Re-formation, re-adjustment, re-storation and perpetual re-freshment must ever be more and more possible for spiritual cosmopolitans. Elasticity of body, soul and spirit is the aim, that so men may individually and collectively mirror forth the activities of some Great Soul that shall vehicle the true Mind of Wisdom. So wrote the ancient Hebrew hymn-maker, echoing the dominant thought of the religious consciousness of his race. Thus the genius of Greece expressed itself through the written word of Plato, a sentence that in later years became a dogma of some religio-philosophical schools.
We might contrast these utterances; we might, by dwelling solely on the differences conjured up by the words, elaborate a thesis on the opposition of Jew and Greek in things religious, and illustrate it by many examples drawn from the history and literature of these two typical peoples. But no matter how, seemingly, effectively this might be accomplished, no matter how true in fact the antitheses might appear to be to the practical reason, to the contemplative mind the still voice whispers: For that fear which is the beginning of wisdom, is the germ of Perfect Love which casteth out all fear.
It is the beginning of that Perfect Love itself, — itself first looking at itself, new to its own contemplation, dissolving itself to be itself. It is the awe of its own greatness, the marvelling at its own beauty, which is ever too vast, too dazzling, for it is in its state of becoming; for becoming is in time, while being is in the eternity. It thus dissolves itself into itself, its dissolution being its genesis, and its genesis its own regeneration. In very truth is wonder the beginning of wisdom; and wisely was it that in ancient days the master bade the pupil contemplate the heavens.
Gaze, then, at the immensities of space, and wonder at the marvels and the mysteries that dwell within its measureless profundities. There they shine forth, each in his own peculiar glory, suns in countless profusion, galaxy on galaxy, marvel on marvel, mystery on mystery, each infinitely transcending the wit of human mind, the utmost power of man's imagination. There, in the quiet and the stillness, they shine forth,the watchers and eternal witnesses, [Page 41] the all-seeing eyes of God, who see with their own light, the self-revealing greatnesses, — vast beyond realisation, and yet but atoms in the great economy of Him, whose inexpressible transcendency they faintly meditate to such of the little minds of tiny mortals here below as contemplate the heavens.
We moderns call them suns, and think that we have seen them. We have devised as well light-picturing instruments to register the countless suns our dim eyes cannot behold. But have we really seen a sun? Have we ever truly seen the heavens? Some of the wise ones of the ancients say we have not; we have seen but reflections of the heavens and their denizens. At any rate the Pythagorean school taught that the air shut out the light of heaven, and mortals saw no more of the True Light than fish can see of things on earth. The Plain of Truth began above the air.
And in this I would subscribe myself a follower of Pythagoras, as in much else. I know I have not seen the heavens, I have not seen a sun, but only so much of these mysteries as are possible for mortal eyes. I have seen as through a veil shinings and spaces. But does this constitute me a contemplator of the heavens? Is contemplation the seeming of [Page 42] appearances, — or rather of veiled sights? And how many veils are there upon the Great Mother, — or rather, how many veils has she most lovingly bound round our eyes that we may not be blinded? Who has revealed the Vision, who has made plain the Mysteries, who has raised the Veil of the Temple for mortal sight?
Is it the passing fashion of the day in physical theorising that is to be accepted as the way, the truth and the life, in the gnosis of things? Is it the phase of mind that laughs to scorn the immemorial belief, that the suns are bodies of great souls, that shall be regarded as the genuine successor of the instruction of the hierophants of old? What authority has been given to the thinking apparatus of some ephemeral dust-specks, on the bosom of one planet of a single sun, to banish Soul from the Kingdom of the Heavens, and to reduce the Fullness to the emptiness of bodies of purely physical atomicity?
Shall such vain opinions be called true visions of genuine contemplators of the heavens? Are they not rather passing mind-phases of gazers at the reflections of the Mysteries only — dim shadows of the realities? For a Mystery in its high meaning is not some small hidden [Page 43] thing, or some artificial secret; a Mystery is a reality, a true being, a greatness, an eternity, an eon.
Yet even when thought of physically alone, even when the reflected bodies of Those-that-are, even when the surface-shadows of the Realities only are considered, how marvellous and wonderful are they? How, even with such insanely self-imposed limitations, does the intellect expand as it endeavours to measure itself with the provable immensities that open infinitely before its purely physical observation! To what height, then, of wonder on wonder does not the spirit soar when it adds soul and mind to its contemplation, and dares to imagine to itself its own possibilities?
And who is to say that his is illegitimate, that this is unscientific, if science means gnosis? Is it unscientific to search out and to seek, to aspire to, and to worship the inner nature of things? Is it unscientific even to dare to imagine without the permission of the received formularies of the day, when there is the authority of great souls in the past that such an exercise of the spirit is natural, and the legitimate way of growth? And if the heavens and their denizens are so marvellously beautiful even when seen so dimly in reflection, how much more marvellous is it [Page 44] that man with his microscopic frame should dare not only to gaze upon their greatnesses, but even to penetrate the veil of their mysteries?
Bora is tricked into entering the Tournament the winner of the Tournament will be granted one wish by Chiaotzu , and is then killed by Tao. However, when the Dragon Balls are located, they are accidentally dropped to the bottom of the moat surrounding Chiaotzu castle. Tien realizes that he likes Chiaotzu too much, and doesn't kill his friend; instead, he blows away Shen. Then he gives Chiaotzu back Ran Ran actually a porcelain doll, not a real girl telling him he had hidden her because of Shen and Taopaipai.
Two more English versions, one released exclusively in Europe by AB Groupe and another produced and released exclusively in Malaysia by Speedy Video , feature an unknown cast. It was also likely to have been released on home video in the early 90s. It was not widely noticed and went under the radar. Their dub changed the names of some of the characters and had parts of it censored, and the opening and ending sequence changed with; instead of the first Japanese sequence they used the second Japanese sequence, with the Japanese katakana removed from the Dragon Balls, the Japanese credits removed and replaced with the Harmony Gold credits, and they changed some of the dialog from the Japanese intro.
The ending was changed from the Japanese ending to show a still picture of Goku flying away from Shenron known as Dragon God in the Harmony Gold dub taken from the intro, and using the intro theme song instead of the Japanese ending theme with the Harmony Gold credits. The script was more faithful to the Japanese script and all the background music was kept the same, unlike the Funimation and The Ocean Group dubs.
This version is very obscure, although recently a clip from this dub has turned up on YouTube. However, the introduction which began the narration of the Dragon Balls, a cameo sequence of Pilaf and his gang presenting a global dragon radar to Master Shen, and a different opening sequence to the movie featuring Goku and Krillin in training were cut.
Instead, the opening sequence and scenes aforementioned were replaced with the TV opening sequence. Another sequence cut was the closing credits featuring a summoned Shenron who fulfilled Upa's wish to bring Bora back to life. The scene was replaced with the TV closing sequence. Unlike the Japanese version however, the opening sequence had many scenes in freeze-frame , as a way to block out the original Japanese credits that were in the sequence.
It will be followed by a magical guided-tour and the admiration of a star studded sky. Then a bivouac would be set up around a wood fire. You would appreciate the Bedouin traditional dinner. Accommodation will be provided under a nomadic tent to beneath the innumerable stars of the clear desert sky and awake with the sunrise to watch the colours of the desert changing in front of your eyes.
On your way along the tracks you will discover mysterious places. Lunch in the famous Todra canyons where high cliffs drop to the riverbed below. After lunch, we will continue to Ouarzazate late afternoon where we spend the night. After breakfast we depart to Marrakech via Ouarzazate city, visit of the city including Taourirt Kasbah. Optional lunch in the route and we continue to Marrakech through the Tichka passes. Breakfast at your hotel.
Private transfer to Casablanca for your departure flight. Hotel Ouarzazate le Riad. Curate My Travel Experience.