Saturday, 30 March 2019

{Justification}[4th September 1988]


[Redbook5:341-342][19880904:2022i]{Justification}[4th September 1988]

.2022
[continued]

Because a new friend of ours turns out to be agnostic or atheist, I have been thinking how I can justify myself, or rather my pursuits. (I find, incidentally, an atheist or agnostic easier than a fundamentalist or creationist). The first point is that I am not answering: I am asking. If my questions give rise to answers, I cannot guarantee that they are right. I am an explorer, not a teacher.*

Secondly, the exploration is worthwhile because if it is possible that there is a God, then if we can discover it and its purpose, we can give authoritative purpose to our own lives, both individually and collectively, by living in accordance with the Purpose of the Spirit. A Society organised** in accordance with that Purpose could live in Harmony with itself and have confidence in the point and purpose of its own existence.


*[vs [Redbook3:6][19860504:0141b]{A Dream: Teaching and Learning}[4th May 1986] &
[Redbook4:54-55][19870806:2115c;2310c]{Revelation [continued]}[6th August 1987];
& cf [Redbook4:290-293][19880105:1222]{Student Teacher}[5th January 1988]]

**[Hmm <891011>]



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{Emptiness of the Spirit [continued (8)]}[4th September 1988]


[Redbook5:340-341][19880904:2022h]{Emptiness of the Spirit [continued (8)]}[4th September 1988]

.2022
[continued]

MERROW DOWN’
(Just So Stories)

THERE runs a road by Merrow Down -
A grassy track today it is -
An hour out of Guildford Town,
Above the river Wey it is.

Here, when they heard the horse-bells ring
The ancient Britons dressed and rode,
To watch the dark Phoenicians bring
Their goods along the Western Road.

Yes, here, or hereabouts, they met
To hold their racial talks and such -
To barter beads for Whitby jet,
And tin for gay shell torques and such.

But long and long before that time
(When bison used to roam on it)
Did Taffy and her Daddy climb
That Down, and had their home on it.

Then beavers built in Broadstonebrook
And made a swamp where Bramley* stands;
And bears from Shere would come and look
For Taffimai where Shamley stands.

The Wey, that Taffy called Wagai,
Was more than six times bigger then;
And all the tribe of Tegumai
They cut a noble figure then !


II


Of all the Tribe of Tegumai
Who cut that figure, none remain, -
On Merrow Down the cuckoos cry -
The silence and the sun remain.

But as the faithful years return
And hearts unwounded sing again,
Comes Taffy dancing through the fern
To lead the Surrey spring again.

Her brows are bound with bracken-fronds,
And golden elf-locks fly above;
Here eyes are bright as diamonds
And bluer than the sky above.**

In mocassins and deer-skin cloak,
Unfearing. free, and fair she flits,
And lights her little damp-wood smoke
To show her Daddy where she flits.

For far – oh, very far behind,
So far she cannot call to him,
Comes Tegumai alone to find
The daughter that was all to him!’

[– Rudyard Kipling]***


I suppose that both Nostalgia and Melancholy are veiled manifestations of the Emptiness of the Spirit, although neither convey its fulness [sic]. I tend to think of John Betjeman’s verse as the perfection of Nostalgia; for consideration of Melancholy, one should presumably read Robert Burton’s Anatomy of Melancholy,**** although I haven’t.


*[The writer of this journal used to drive through Bramley on his way between his home in Wales and the family home in Sussex several times each year during the first decade and more of the current millennium.]

**{cf [[Redbook5:291-292][19880815:0935i]{Undine (2) [continued]}[15th August 1988]] 291}

***[See fn#*** to [Redbook5:336-341][19880904:2022]{Emptiness of the Spirit}[4th September 1988]]

ref [[Redbook5:336-341][19880904:2022]{Emptiness of the Spirit}[4th September 1988]] 336

T[imes] L[iterary] S[upplement] 19901221-27:1367[:] John Bayley, reviewing Pinney, Ed, The Letters of Rudyard Kipling, Vol 1: 1872-89; Vol II: 1890-99: ‘The second volume ends in 1899, just after Kipling had recovered from the bout of pneumonia which killed his eldest daughter Josephine, the little girl who was “all the world to me”, as he had been writing to his old friend Stalky, now Captain Dunsterville of the 20th Punjab Native Infantry, only the day before he was struck down.’ This poem is almost unbearably poignant <901225>

cf III [[Redbook3:9-10][19860907:0612b]{A Dream: [(1)] The Bishop, the Priest and the Pale Spirit}[7th September 1986],] 9; & Pray. <901225>

****(Or was his Melancholy our (or my) Depression? <880905>)

[
“‘Merrow Down
1902
(Notes by Philip Holberton, August 4th 2014, from the Kipling Society’s website: http://www.kiplingsociety.co.uk/rg_merrow1.htm)

Publication
The poem first appeared in the Just So Stories in 1902. Part 1 follows the story “How the First Letter was Written” and Part 2 comes after the next story “How the Alphabet was Made”. They have no title there. They appear as “Merrow Down” when collected in Songs from Books and subsequently in Inclusive Verse, Definitive Verse, and the Sussex and Burwash editions. When “How the First Letter was Written” was printed in the Ladies’ Home Journal in December 1901 it did not have the poem with it. “How the Alphabet was Made” was not published in a magazine before it appeared in the book.
Background
The final verse of Part 2 must be the saddest verse in all Kipling’s works. Josephine, his much-loved eldest daughter, died of pneumonia in March 1899. (Kipling had pneumonia at the same time and almost died as well. It was some time before his doctors would allow him to be told of her death.) This poem shows how very deeply he still missed her three years later.
Most critics agree that Kipling’s story “They”, published in 1904, is part of his on-going process of grieving. The narrator comes across a house inhabited by the ghosts of dead children, recognises his own daughter among them, and realises that he must not come again. Lord Birkenhead (p. 314) links the story and the poem: ‘Kipling’s tender, personal side, so fiercely guarded, so much his own secret property, was revealed cautiously in the allegory “They”, and more fully in “Merrow Down”.’”
]


[See [Redbook5:343][19880905:1150]{Emptiness of the Spirit (2)}[5th September 1988]]



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{Emptiness of the Spirit [continued (7)]}[4th September 1988]


[Redbook5:340][19880904:2022g]{Emptiness of the Spirit [continued (7)]}[4th September 1988]

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[continued]

Noting the distinction between direction towards the future and towards the past[;] and that Time in Nature (despite Astrology, which is man-made) runs normally Outer Circle, [–] is the Inner Circle basically a time-reversing process?


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{Emptiness of the Spirit [continued (6)]}[4th September 1988]


[Redbook5:339][19880904:2022f]{Emptiness of the Spirit [continued (6)]}[4th September 1988]

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[continued]

But this* is a sideline: the importance of the pattern** is that A~ is neither emptiness nor fulness***, but ***distraction (and ***diversity). Emptiness and ***Fulness are both at the top of the Circle and the extreme of Emptiness and the extreme of ****Fulness are the same,**** and yet the whole passage of the Circle lies between them. The Emptiness of the Spirit, the Holy Emptiness which is the profoundest root of all Art,# is also the root of Love, of falling in Love, of being in Love: the Love of the Spirit for the Spirit in another, and for the Spirit Alone. In this matter I am almost beyond speech.


*[See last previous entry]

**[See last previous entry but one, [Redbook5:338][19880904:2022d]{Emptiness of the Spirit [continued (4)]}[4th September 1988]]

***[sic]

****The Emptiness fills you.

#[cf [Redbook5:126-127][19880527:2240e]{The Burden}[27th May 1988]; &
[Redbook1:206][19710612]{Vacant Possession}[12th June 1971], &
[Redbook1:196A][19710206][Emptiness][6th February 1971], &
[Redbook2:129-132][19780829:2025d]{Publication [continued (5)]}[29th August 1978]]

That is why it is not necessarily misleading to speak of ‘the fulness of Love’ in [2]:#* by or at that time, [the Narrator]’s love for xS might well be of a fairly refined or developed type, even though she is capable of accidentally arousing his desires.


#*[Reference in [2] not found]



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Monday, 25 March 2019

{Emptiness of the Spirit [continued (5)]}[4th September 1988]


[Redbook5:339][19880904:2022e]{Emptiness of the Spirit [continued (5)]}[4th September 1988]

.2022
[continued]


Some time ago,* associating the Son with [+CI~], I followed this by attributing the influence of the Father to S~ (because of the association with Ordination, Law etc.) and the Spirit to R~ (because of the association with Simplification, Love etc.). If the Love of the Spirit is the Emptiness of the Spirit, as at least the expression of it – the earliest stages corresponding to ‘falling in Love’ at the unconsummated stage – then the current development of a relationship would bring it to Harmony, and so back to its start point with a different kind of Unity. Some would resent the reduction or passing away of sexual physicality,** perhaps after A~. Those who started with Ordination would be more likely to end with dissolution.


*[]

**[– as has the writer of these Journals]



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{Emptiness of the Spirit [continued (4)]}[4th September 1988]


[Redbook5:338][19880904:2022d]{Emptiness of the Spirit [continued (4)]}[4th September 1988]

.2022
[continued]

But if the Emptiness is Love*, the Love of the Spirit – what a pattern is revealed here!


[Text from ms diagram shown above:]



C






SPIRIT












FATHER












SON












Attraction




Simplification
EMPTINESS
|
FULNESS**
Ordination




Unity





Love

Harmony











+

M~









*
[See last previous entry but one, [Redbook5:337-338][19880904:2022b]{Emptiness of the Spirit [continued]}[4th September 1988]]

**[Sic]



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