4 2 Porichoy Kartik 1341

October 2019
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'This existence is effected by re-birth-strictly by palingenesis, within one of the five realms

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Ia1 Five in number, Sari putt a , are the fates which may beVer

f~ 1 a;;5 ~PIlI

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l af~er death; namely these: passage into the hell world, anunal kingdom. the realm of shades, the world of men the abodes of the gogs-M. N. I, p. 73. ~~
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~

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Thence departing, there I came to existence . "" was 1. This was my rank now. Th1s was my 1'bere n 0 •• . Such and such the fresh weal or woe I underwent. tion. . . I ..rT my life's endmg. Departmg, once more, came "as no •• . e again elsewhere. In such wise I remembered the . lots 10 previOus . teristics and particulars of my vaned

en d1n .

~-~ _~.r~R~tl,\,I, p.

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And with thought thus fixed, cleansed, purged a less, I turned my mind towards the recollection and tion of previous modes of existence. And I called /to various lots in former lives: first one life, then two Ii three, then four, then five, ten, twenty up to fifty liv a hundred lives; then a thousand lives' then a thousand lives. - _ There was 1. That was' my name. family I belonged. That was my position , that occupatIon, such the weal or woe that I experienced,

.

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Without beginning or end, 0 monks, is this round of rebirth Beings, sunk in ignorance and bound by thirst, are ntly transmigrating and again' and again run to a birth'-~~l~f.l
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Towards Standards of Criticism-By F. R. Leavis -( Whishart). ABC of Reading-By Ezra Pound-( Routledge). Active Anthology-By Ezra Pound,-(Faber & Faber). Soviet Literature-By

GeorgeReavey and Marc Slonim

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Whom even grief neglects, but on a tomb She mumbles (which has now become this room) Her groping moan of pain. Pain 1 Can lie be that wily ghost who creeps From corner to corner 1- Then he leaps With pinch, thud, grip and yell j recoils and weeps Waiting to leap again. Oh the dull mirror! Never will it hold A ~ew reflection, less deformed and old 1 Roll up the long scroll, far too long unrolled. Throw down the toppling stone.

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In the legend of Troy where was 1, 1 was, in the person of . Ajax the son' of Telamo n. A n d Od ysseus cheated me .of the pnze of dead AchIlles' arms. For he subo m ed T rO)an ' . . captives to testify that It was he who of us all had done their city the most harm. Angered by this, I drove Troy's whole forces single-handed from the field • B u t h e covert Iy disposed slaughtered sheep in the place of the dead men that 1had strewn behind

And not enough breeze to eddy a puff 0f And out in , smoke , the meadows a thick m'ISt 1ymg yet And nothmg anywhere-ill or noticeableThanks indeed for that.

me and so fastened on me the name of madman. In the legend of Robin Hood and his Merry Men, where was 11 I would prefer to be written down for the Sheriff of Nottingham, Robin's enemy. But the natural truth is that I played the part of jolly Friar Tuck. 1 took and gave great buffets. I was the gross fool of the greenwood. In the legend of Jesus and his companions where was 11 ~I was not Jesus himself, I was not John the Baptist, nor Pontius Pilate,

But was there ever a day with wit enough To be always early, to draw the smoke up straight Even at three o'clock of an afternoon To spare dullness or sweat 1 ' Indeed, many such days I remember That were dew-white and gracious to the last That ruled out meal-times, yet had no more h~nger Than was felt by rising a half-hour before breakfast Nor more fatigue, Where was it then I wandered' A stranger to my yesterdays, with steps V ntaught by the sage past 1

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nor Judas Iscariot, nor even Peter. I was Lazarus sickening again in old age long after the Crucifixion, and knowing that this time I could not cheat death. In the legend of Tobit, where was I 1 I was not old Tobit himself, nor his kinsman Raguel, nor Sarah, Raguel's daughter, nor the angel Raphael, nor the devil Asmodaeus. I was Tobias, in the sight of the towers of Ecbatana, with the gall, heart and liver of the fish in a pouch by my side.

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il~-In December, In Moonlight, The Spider, An Old Road, The Last Leaf, The Dead Bird, The Flood, The Burnt Leaves

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No tangled head uprears, A stump of soft touch wood Dead to all hopes and fears. Even the round-faced owl That shakes out its long hooting With the moon cheek-a-jowl Could claw there no soft footing.

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.

Screamed now at me or his mate I could not rightly say, Not knowing was it love or was it hate. I hoped it was not love But hate that roused that gaudy bird. For earth I love enough ' To crave of her at least an anj{ry word.

~~ ~tiRi~

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Riddled by the worm's small shot Ji:mpty of all desire ' It smoulders in its rot ' A pillar of damp'fire.

Whether

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"~ijt"itf~~~ ~tN CI$I"-~tf.( ~tt~ ~~~ ~t1\~ ~ ~~ ~l,l ~(1,~ Q{ ~t~t~ C~~ C~~~ 'i\il 9f~~ 9ft~ll1dt~~1l~t¥t~~ ~"lt"ltft~~ ~ll~ ~9f 'e ~t'l f.i~ ~t~~~1"t ~ .n"lt"lt~~ f
~"l

in the wood

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The Old Tree The wood shakes in the breeze Lifting its antlered heads' , Green leaf nor brown one sees But the rain's glassy beads. One tree-trunk

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The Transformation of Nature in Art-By Coomerswamy (Harvard University Press). ~t9\t~

D~lIm~t~

C~1"iftfJ~~tt
A. K.

t~

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An Examination of the Mystic Tendencies of Islam in the Light of the Quran and Traditions-By Prof. M. M. Zuhuruddin Ahmad Andheri (Bombay).

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- The Reconstruction of Religious Thought in Islam -By Sir M. Iqbal (Oxford University Press). The Mystical Life-By Roger Bastide (Jonathan Cape ).

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[ ~~~~, 9fIfIfM~ lffittc!i~ \~Jt'SJt~ ~Q'j~ ~~1 ~'.{I ~~ il~ <ettC~Q'l~ ~I)~ lIff'6i ~t~ c~tut ~CQt'1~\5 <1~I I:!tt
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I5{t~ftl
. Th 't'fic and the religious processes are in a sense parallel to e sClen I , h' d'ff each other. Both are really descriptions of the same worl~ wI,th t IS I ~rence only- that in the scientific process the ego's st~nd pOint ~s necessa~ly . h 'the religious process the ego Integrates ItS competing exclUSive w ereas In , . k' d f tendenci:S and develops a single inclusive attitude resulting In a In 0 syn-

~~ttlf~ 'l~~ f~1 ISCiRt ~9f~1 ~~t~ 'ltfil~ ~'" I ~t~'\ ~~0{1""~ ~'Sm ~~o; ~~ ~t~ ~ C;;~ I '-5{t1f~1<ett~ ~t~t~'.{ ~.,f
of reality

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The truth is that the religious and scientific processes, though involing different methods, are indentical in their final aim, Both aim at reaching :he most real and to both the way to pure objectivety lies through what may be called the purification of experience.

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c
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IS ~<1t'lf~ ~ttft~t'\ ~<11\5I Pl~'" 1If1!t<WtCI! 9f'lfN~~~ttil~ ?f6~ 't ~
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thetic

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transfiguration

~~ synthetic

of his experiences.

transfiguration~

~'" 'tc1f~ ~

~W~ iS1: ~~.,t'"

<\~to\ Psychology of ReligionC<1'-f
~'t'l

~C~J ~t~1 \SC'lft""'~~<1~ ~tt~ \!t~l ~riS~~., 9fc~ ~~~ ft"'~ Clf~C~o{,~.,~ ~fD 1S~lSft~~ ~Cil~, ~t~tt'lf1/ "!tf~1f ~t~ ~}j'mCo;~ I Ct~f1Ii\ CO\(, filG'J~~, Qf ~tf\!~ 9fC1Jli"~ fl)~
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~ ~~fi1C\! "lf~ fl)~t1/ ~t9f <1~t;; I ~
ixperience ~t~ lIt11 ~~ <1'1/1~~t~
~~

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be one of

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Indeed in all Mysticism, there is an indentical psychological experience ••.I am almost inclined to make this experience consist of a certain inward sentiment in which there are two distinct elements: on the one hand a sense of depersonalization, or annihilation of the self, which being emptied of its normal thoughts and emotions causes the mystic to feel that he is living a life quite different from his usual one. On the other hand he does ~ cause of this lose himself in an utter void: other emotions and thoughts rise within him. But he does not feel them to be his own: they seem foreign to him and he submits to them passively. .

\!l~ ~lS ~t~t~ ~wf~ ~~~ ~~~t~ '6ItC'it5O{t~9tl:~ "lt~iS...~~ C~ fil~~ '!lFs~~t~ ~~1l ~~ti.{ O{Rt~'
f5i§~fqj 9t~~1 'IN"CfJ I5Itt~' '61~ ~ '1tt'etranscend "Oneself and the world, and then, if the transcendent is found, to apprehend it with a triumphant intuition, ~lll~ ~tt1l fiI"! 9f~ I '!lt~O{~t~O{ '6IWIto{ ~ 'f
~t'
iSt: ~~t~"l{t~~ ~t~ '!ltl{ IS folli~~~~~ '!If<;!;~1~~ '!If<;!;~~1O{~, \!l'
intuition.

I talicised ~~~M~ ~f~ 9tnl:'
~"*~~ ~n;

,

~~t~~~

~t~, \!lM~til'!ltth ~"'~~ I

"It is in imitation

( ~f\!i

) of the angelic ( (~ ) works of art ( fio1~lf.1) that

any work of art (f"m) is accomplished (~fil~) here: for exa~ple, ~ clay elephant, a brazen object, a garment, a gold object, and a mule-chanot are works of art.' A work of art ( f"m ) indeed, is accomplished in him who comprehends this. For these (angelic) works of art (fimif.l, viz., the metrical si1p~ te~ts). are an integration of the self (~~~~f\!i) j and by them the sacrificer likeWIse 1I1te-

~1'm'\'ll'l~,¥~ ) in the mode of rythm ( ~Nll ). . '!It''l.l-~~''ff~l!lt~ iSt: ~'
grates himself (

«

[

'.1"8') ]

~rtc"ltfD~ ~l,l~, f\5Ff f~C"lo{1JIf fu>rt
~~il'~

empathy f<e:{IftWWt ~ ~~~t'1 ~ts ~~~ ~0l11 ~~tc9f~ C~~ ~t~~tll IJI~ ll~J\~lI lItOlt<ett't~ ~-t<\~ ~c~ ~c~t~ I Mari tainlJl1t Art and Scholasticism f~1! ~~Clt ••
C
~~ttO{~ Art,

Science,

PhilosphYIJl1t lIt~J

~fl~

Flfqjf~t\5, C\511~~ Fl~e fD~~~, purification' of experience 011~til C
~ffi~

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~-1I\~5l.I

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@~

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An wood.

Essay (Oxford:

on Philosophical Clarendon

Method-By

R. G. Colling-

Press)

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