THE STORY OF SENSA

THE STORY OF SENSA

AN INTERPRETATION OF

THE IDYLL OF THE WHITE LOTUS

Ccv- ■ 'MABEL COLLINsY^vu.-^.

AN I NTERPRETATION OF

A THREEFOLD NARRATIVE

I. A STORY OF BLACK MAGIC IN ANCIENT

EGYPT.

THE IDYLL OF THE \VHI_TE LOTUS

2. THE INITIATIONS OF AN EGYPTIAN HEIRO-

PHANT.

3. THE TRAGEDY AND APOTHEOSIS OF THE

HUMAN SOUL.

NEW YORK :

John W. Lovell, Publisher,

1 V/est 34th Street

BY

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Copyright, J91S,

BY

MABEL COOK

0^C1.A3 6J.273

Cornzmgr. 191.3.

xix

-

MABEL COOK

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‘

5-'71^

^vTHE STORY OF SENSA

An Interpretation of

The Idyll of the White Lotus

THE STORY OF SENSA

CHAPTER I.

The story of Sensa, as told with marvel-

lous and mystic art in The Idyll of the

White Lotus contains within itself three

An Interpretation of-

narratives, separate yet inseparable,

united in their very nature and essence, as

are the three leaflets of the trefoil clover.

The Idyll of the White Lotus

They cannot be taken apart, but they can

be looked upon separately and in each

is contained something vital which ap-

peals to the deepest part of the human

nature within ourselves. No student of

CHAPTER I.

occultism who has once read this Idyll

and penetrated within any part of its

mystic veil, can forget it or be parted

THE story of Sensa, as told with marvel-

lous and mystic art in The Idyll of the

White Lotus contains within itself three

narratives, separate yet inseparable,

united in their very nature and essence, as

are the three leaflets of the trefoil clover.

They cannot be taken apart, but they can

be looked upon separately and in each

is contained something vital which ap-

peals to the deepest part of the human

nature within ourselves.

No student of

occultism who has once read this Idyll

and penetrated within any part of its

mystic veil, canforget it or be parted

I

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

from it, because it relates his

from it, because it relates his own story,

own story,

the tragedy and ultimate apotheosis of

his own soul, and is therefore an essen-

the tragedy and ultimate apotheosis of

tial part of himself.

I am able to write of the Idyll as a

his

critic and a student, not as its author in

own soul, and is therefore an essen-

any sense, because I simply placed it

upon paper in human language, as it was

tial part of himself.

told to me in the mystical and universal

language, when my personality was in

I

the state known to the occultists of

am able to write of the Idyll as a

Southern India as " swapna " — obscurely translated into English by the words

critic and a student, not as its author in

" somnambulic clairvoyance." In 1878 I was deeply engrossed in literary work

which kept me constantly at my writing

any sense, because I simply placed it

table, and from the window of the room

I worked in I saw Cleopatra's Needle

brought up the river and set up upon the

upon paper in human language, as it was

Embankment. A procession of superb

Egyptian priests began from that time to

told to me in the mystical and universal

language, when my personality was in

the state known to the occultists of

Southern India

“

as

swapna ”—obscurely

translated into English by the words

“ somnambulic clairvoyance.” In 1878 I

was

deeply engrossed in literary work

which kept me constantly at my writing

table, and from the window of the room

I worked in I saw Cleopatra’s Needle

brought up the river and set up upon the

Embankment. A procession of superb

Egyptian priests began from that time to

2

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

come into my room — coming up the

come

into my roo1n—coming up the

staircase and entering the door — and

stood around my table. I thought at

staircase and entering the door—and

first it was the appearance of astral

forms connected with the Needle. But

stood around

as these mysterious visits continued

my table.

I thought at

and culminated in a great effort, it is

evident that if they were astral forms

first it was the appearance of astral

they were animated and directed by the

egos to which they belonged, and were

indeed the Kas of certain priests of an-

forms connected with the Needle.

But

cient Egypt. It is of course known as a

fact that the religious Egyptians under-

as

these mysterious visits continued

stood that the Ka or astral form of a

person who had lived a spiritual life

could be used by the ego of that person

and culminated in a great effort, it is

for great purposes if carefully preserved

and protected. Also it has been stated

evident that if they

that the Ka or astral form exists to serve

were

astral forms

the purpose of supplying information

with regard to events on the physical

they were animated and directed by the

3

egos to which they belonged, and were

indeed the Kas of certain priests of an-

cient Egypt. It is of course known as a

fact that the religious Egyptians under-

stood that the Ka or astral form of a

person who had lived a spiritual life

could be used by the ego of that person

for great purposes if carefully preserved

and protected. Also it has been stated

that the Ka or astral form exists to serve

the purpose of supplying information

with regard to events on the physical

3

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

plane to its

plane to its ego in Devachan. This

ego in Devachan.

This

seems to be what took place in this case,

and when the hour was ripe the ego

seems to be what took place in this case,

came to the place where its work had to

be done, and aroused the ego within my-

and when the hour

self so that I stood out of myself

was

ripe the ego

to receive the message, and wrote it

down upon the paper on my table, ar-

came to the place where its work had to

resting the thinking principle of my

brain in its action while this was ac-

be

complished. Thus the story was passed

done, and aroused the ego within my-

from the higher consciousness to the

lower, intact and perfect. The ''Ka" of self so that I

stood out of myself

the Ancient Egyptians is the " astral

form " of the Theosophists, the " spook "

of the spiritualist's seance room, the

to

receive the message, and wrote it

" ghost " of all time and all countries. It was regarded by the Egyptians as earth-down

bound, unenlightened, ignorant and re-

upon the paper on my table, ar-

taining the lowest of the physical de-

sires of the man. They had an object

resting the thinking principle of my

4

brain in its action while this was ac-

complished. Thus the story was passed

from the higher consciousness to the

lower, intact and perfect. The “Ka” of

C

the Ancient Egyptians is the ‘astral

form ” of the Theosophists, the “ spook ”

of the spiritualist’s séance room, the

“ ghost ” of all time and all countries. It

was regarded by the Egyptians as earth-

bound, unenlightened, ignorant and re-

taining the lowest of the physical de-

sires of the man.

They had an object

4

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

in keeping it imprisoned in the tomb of

the body, and they therefore provided it

in keeping it imprisoned in the tomb of

with amusements and pleasures there

to prevent its roaming about and per- the body, and they therefore provided it haps seeking still less desirable gratifica-tions. They had an elaborate ritual by

which they kept it there instead of allow-

with amusements and pleasures there

ing it to become disintegrated on the

astral plane. This was done because they

to

held that the ego in its high place might

prevent its roaming about and per-

in the future need its services upon earth,

and come to seek it ; and they believed

haps seeking still less desirable gratifica-

that from time to time this occurred. Of

course the priests's knowledge of magic

tions.

and the mysteries of the after life was

They had an elaborate ritual by

regarded as great enough to establish and

hold such a connection over the centur- which they kept it there instead of allow-ies. The shapes of priests who came into

my room and stood around my table be-

fore the Idyll of the White Lotus wasing it

to become disintegrated on the

written were not seen by others; it re-

5

astral plane. This was done becausethey

held that the ego in its high place might

in the future need its services upon earth,

and come to seek it; and they believed

that from time to time this occurred. Of

course the priests’s knowledge of magic

and the mysteries of the after life was

regarded as great enough to establish and

hold such a connection over the centur-

ies. The shapes of priests who came into

my room and stood around my table be-

fore the Idyll of the lVhite Lotus was

written were not seen by others; it re-

5

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

quired " waking clairvoyance " {jagrat) to perceive them; but still, they were

quired “ waking clairvoyance ” (jagrat)

ghosts, pure and simple, the shades of

the dead. But, as no doubt the ego of a

great adept undertook the task of writ-

to perceive them; but still, they were

ing the Idyll it is more than probable that

at the moment when the work was actu-

ghosts, pure and simple, the shades of

ally begun, when I was summoned into

the higher consciousness, each one of

these ghosts was inhabited by its true

the dead. But, as no doubt the ego of a

ego, or spiritual form.

These priests were not the priests who

great adept undertook the task of writ-

appear as characters in the book ; it is

necessary to state this clearly to avoid

any confusion. The priests who gave

ing the Idyll it is more than probable that

the story of Sensa to the world were

representatives of the great spiritual re-

at the moment when the work

ligion, (that " white magic " which came was actu-from prehistoric times,) acting once

more in a definite manner upon man and

ally begun, when I was summoned into

aiding his evolution.

6

the higher consciousness, each one of

these ghosts was inhabited by its true

ego, or spiritual form.

These priests were not the priests who

appear as characters in the book; it is

necessary to state this clearly to avoid

any confusion.

The priests who gave

the story of Sensa to the world were

representatives of the great spiritual re-

ligion, (that “ white magic ” which came

from prehistoric times.) acting once

more in a definite manner upon man and

aiding his evolution.

6

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

The priests in the story represent those

The priests in the story represent those

who were sorcerers, workers of " black

magic."

who

It must be remembered that magic is

were sorcerers, workers of “black

a word of dignity and spirituaHty, de-

rived as it is, from the ancient Zend.

magic.”

It simply means the powers and prac-

‘

tises of the wise men, the Magi. Pro-

It

fessor Walter Budge says : * " The belief must be remembered that magic is

in magic, the word being used in its best

sense, is older in Egypt than the belief

a

word of dignity and spirituality, de-

in God." — " Egyptian magic dates from the time when the pre-dynastic and prehistoric dwellers in Egypt believed that

rived as it is, from the ancient Zend.

air, and the sky were peopled with count-

less beings, visible and invisible, which

It simply

were held to be friendly or unfriendly

means the powers and prac-

the earth, and the underworld, and the

to man — " He points out that the magic tises of the wise men, the Magi. Pro-known in other countries has been drawn

* Walter Budge's " Egyptian Magic," Kegan Paul.

fessor V\7alter

7

Budge says: * “ The belief

in magic, the word being used in its best

sense, is older in Egypt than the belief

in God.”—“ Egyptian magic dates from

the time when the pre-dynastic and pre-

historic dwellers in Egypt believed that

air, and the sky were peopled with count-

less beings, visible and invisible, which

were

held to be friendly or unfriendly

the earth, and the underworld, and the

to man——”

He points out that the magic

known in other countries has been drawn

*'Wa1ter Budge’s “ Egyptian Magic," Kegan Paul.

7

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

from " the White Magic " and " the from “the VVhite Magic” and “the

Black Magic " of ancient Egypt, and

adds : " it is impossible to say exactly Black Magic” of ancient Egypt, and

how much the beliefs and religious sys-

tems of other nations were influenced by

them, but there is no doubt that certain

adds: “it is impossible to say exactly

views and religious ideas of many

heathen and Christian sects may be

how much the beliefs and religious

traced directly to them."

sys-

This is the glorious side of the retro-

spect, showing how the highest that is

tems of other nations were influenced by

in us, and the best that we know, has its

origin and root in the mysterious pre-

historic past of Egypt.

them, but there is no doubt that certain

A great, dark, gloomy shape arises

from the same ancient source and the

views

and

religious ideas of

light and the darkness battled ceaselessly

many

then as they have done ever since, in the

world and in every man's own nature.

heathen and Christian sects may be

Professor Wallis Budge says : " To

him that was versed in the lore contained

traced directly to them.”

8

This is the glorious side of the retro-

spect, showing how the highest that is

in us, and the best that we know, has its

origin and root in the mysterious pre-

historic past of Egypt.

A great, dark, gloomy shape arises

from the same ancient source and the

light and the darkness battled ceaselessly

then as they have done ever since, in the

world and in every man’s own nature.

Professor Wallis Budge says: “ To

him that was versed in the lore contained

8

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

in the books of ‘ the double house of

in the books of ' the double house of life '

life ’

the future was as well known as the

past and neither time nor distance could

the future was as well known as the

limit the operations of his power ; the

mysteries of life and death were laid

bare before him — Now if such views as

past and neither time nor distance could

these concerning the magician's power

were held by the educated folk of an-

limit the operations of his power; the

cient Egypt there is little to wonder at

when we find that beliefs and supersti-

tions of the most degraded character

mysteries of life and death were laid

flourished with rank luxuriance among

the peasants and working classes of that

bare before him—Now if such Views

country — To meet the religious needs

as

of such pople the magician, and in later

times the priest, found it necessary to

these concerning the magician’s power

provide pageants and ceremonies which

appealed chiefly to the senses — this

magic degenerated into sorcery, and

were held by the educated folk of an-

demonology, and witchcraft, and those

who dealt in it were regarded as associ-

cient Egypt there is little to wonder at

9

when we find that beliefs and supersti-

tions of the most degraded character

flourished with rank luxuriance among

the peasants and working classes of that

country-—To meet the religious needs

of such pople the magician, and in later

times the priest, found it necessary to

provide pageants and ceremonies which

appealed chiefly to the senses—this

magic degenerated into sorcery, and

demonology, and witchcraft, and those

who dealt in it were regarded as associ-

9

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

ates of the Devil and servants of the

ates of the Devil and servants of the

powers of darkness, and workers of the

' black art.' " Here we have the atmos-

powers of darkness, and workers of the

phere in which the story of Sensa is set,

we feel how true to life is the picture of

‘ black art.’ ”

Here we have the atmos-

the innocent neophyte plunged into the

battle between the powers of good and

evil. Subba Rao, the learned Brahmin

phere in which the story of Sensa is set,

Theosophist says of the Idyll : * "It

truly depicts the Egyptian faith and the

we feel how true to life is the picture of

Egyptian priesthood, when the religion

had already begun to lose its purity and

degenerate into a system of Tantric wor-

the innocent neophyte plunged into the

ship contaminated and defiled by black

magic, unscrupulously used for selfish

battle between the

and immoral purposes."

powers of good and

If we first of all read the Idyll in its

artistic setting as a story of ancient

evil.

Subba Rao, the learned Brahmin

Egypt, laid in one of its great Temples,

(now long since a ruin, buried beneath

Theosophist

♦ " Esoteric Writings " page 240, (Bombay).

says of the Idyll:* “It

10

truly depicts

E

the Egyptian faith and the

Egyptian priesthood, when the religion

had already begun to lose its purity and

degenerate into a system of Tantric wor-

ship contaminated and defiled by black

magic, unscrupulously used for selfish

and immoral purposes.”

If we first of all read the Idyll in its

artistic setting as a story of ancient

Egypt, laid in one of its great Temples,

(now long since a ruin, buried beneath

* " Esoteric Writings ” page 240, (Bombay).

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

the dust of

the dust of ages,) we see the young boy,

ages,) we see the young boy,

born of the peasants, a fellah, chosen

out of his family to enter its sacred

born of the peasants, a fellah, chosen

hidden priestly life as a novice. He is

innocent, untrained, simple. He is awe-

struck at the vocation open to him, and

out of his

family to enter its sacred

at the majesty and dignity of the priests.

To them he is simply an ignorant boy

hidden priestly life

novice.

as a

He is

from the country who will have enough

work given him to do, such as he is

fitted for. They think nothing of him,

innocent, untrained, simple. He is awe-

and Agmabd, the high priest of the

" dark goddess," the leader of the group struck at the vocation

of black magicians, does not notice how

open to him, and

profound is the impression made on

the sensitive child by his presence and

at the majesty and dignity of the priests.

personality. His golden beard, his ex-

quisite robe, white, embroidered with

To them he is

gold in mystic patterns, the glamour

simply an ignorant boy

which encompassed him, filled Sensa

•with strange new emotions, inexplicable

from the country who will have enough

II

work given him to do, such as he is

fitted for.

They think nothing of him,

and Agmabd, the high priest of the

“ dark goddess,” the leader of the group

of black magicians. does not notice how

profound is the impression made on

the sensitive child by his presence and

personality. His golden beard, his ex-

quisite robe, white, embroidered with

gold in mystic patterns, the glamour

which encompassed him, filled Sensa

‘with strange new emotions, inexplicable

II

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THE STORY OF SENSA, AN INTERPRETATION

TPIE STORY OF SENSA, AN INTERPRETATION

and

and bewildering. In spite of his charm

bewildering. In spite of his charm

and gentleness the child recognized in

him something hard and cold, something

and gentleness the child recognized in

scarcely human. He indicates this by-

saying that Agmabd seemed to him like

him

something carved. Agmabd sees a timid

something hard and cold, something

boy, and bids him not to fear. He di-

rects that he shall be taken into the

scarcely human. He indicates this by

school. Here where pale students study

difficult papyri, the priest who is their

teacher treats him with contempt. The

saying that Agmabd seemed to him like

new novice is only a country boy, clearly

no scholar ; there is no time to be wasted

something carved. Agmabd

on him. He directs that the child be

sees a timid

taken to the gardener, who will be able

to give him some work. He goes into

boy, and bids him not to fear. He di-

this place of beauty, and being a seer

and clairvoyant becomes aware of the

rects that he shall be taken into the

presence of The Goddess — the spirit of

true religion becomes visible to him, per-

sonified, rising out of the sacred flower

school.

Here where pale students study

difficult papyri, the priest who is their

teacher treats him with contempt. The

new novice is only a country boy, clearly

no scholar; there is no time to be wasted

on

him.

He directs that the child be

taken to the gardener, who will be able

to give him some work.

He goes into

this place of beauty, and being a seer

and clairvoyant becomes aware of the

presence of The Goddess—the spirit of

true religion becomes visible to him, per-

sonified, rising out of the sacred flower

I2

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

of Egypt.

In full waking clairvoyance

of Egypt. In full waking clairvoyance

he gazes upon her, and then tries to ap-

he

proach her, but this effort is too great,

gazes upon her, and then tries to ap-

and he faints away.

The fact that he is a seer at once

proach her, but this effort is too great,

changes his position in the Temple. The

black magicians determine to control

i

him and use his gifts for their own ends.

and he faints away.

They are in great need of one with this

gift, to act as a medium for their dark

The fact that he is a seer at once

goddess, to enable her to communicate

with them and with the people. Every

effort is made to secure him for this pur-

changes his position in the Temple. The

pose. The battle between the two

forces of good and evil literally rage

black magicians determine to control

over him. He is of priceless value to

Agmabd and the black magicians who

follow and obey him. They have need

him and use his gifts for their own ends.

of a medium, there is no seer or clairvoy-

ant amongst them, and although they

have all the learning of the ancient Egyp-

They are in great need of one with this

13

gift, to act as a medium for their dark

goddess, to enable her to communicate

with them and with the people. Every

effort is made to secure him for this pur-

pose.

The

battle between the two

forces of good and evil literally rage

over him.

He is of priceless value to

Agmabd and the black magicians who

follow and obey him. They have need

of a medium, there is no seer or clairvoy-

ant amongst them, and although they

have all the learning of the ancient Egyp-

.

13

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

tian, all the

tian, all the powers of the students of

powers of the students of

magic, they cannot communicate with

their innermost guide and controller,

magic, they cannot communicate with

the dark Queen, without the psychic gift.

It has been lost by reason of their utter

their innermost

selfishness and degradation, so that they

guide and controller,

have had nothing to ofifer the people but

inventions and deceit. They are placed

the dark Queen, without the psychic gift.

before us in the position of the fortune-

tellers and miracle-workers of to-day —

It has

when the power has left them, in order

been lost by reason of their utter

to keep the suffrages and the support of

the public on whom they depend it be-

selfishness and degradation, so that they

comes necessary to invent and to lie.

The company of the high priests are

weary of subterfuge and exhausted in

have had nothing to offer the people but

invention. The discovery of a natural

clairvoyant, a born seer, in one of the

inventions and deceit.

They

young neophytes, is to them like the

are placed

sight of gold in the soil to a gold-digger.

The child must be secured, made their

before us in the position of the fortune-

14

tellers and miracle-workers of to-day—

when the power has left them, in order

to keep the suffrages and the support of

the public on whom they depend it be-

comes

necessary to invent and to lie.

The company of the high priests are

weary of subterfuge and exhausted in

invention.

The discovery of a natural

clairvoyant, a born seer, in one of the

young neophytes, is to them like the

sight of gold in the soil to a gold-digger.

The child must be secured, made their

14

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|NTERl'~JET r’«'.RCH|‘v'E

LIBRARY OF CONGRESS

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

slave, trained in mediumship, taught how

slave, trained in mediumsiiip, taught how

to Hsten to the strange voice of the dark

Queen, (the personification of evil and

to listen to the strange voice of the dark

falsehood and selfishness,) and to give

her messages to her servants ; taught how

Queen, (the personification of evil and

to take their requests to her and obtain

from her the gratification of their de-

sires. This is the vocation laid down for

falsehood and selfishness,) and to give

Sensa, upon which he is to enter imme-

diately, without any delay whatever.

her

They cannot afford to wait — they have

messages to her servants; taught how

sold their very souls to the Devil, and

they must have payment — power and

to take their requests to her and obtain

the gratification of desire for them-

selves, miracles and excitement for the

from her the

people who support them. None of

gratification of their de-

these things can they get, because there

is none among them with psychic power,

sires. This is the vocation laid down for

none who is not bound by materialism

in consequence of evil doing and selfish-

ness. Therefore so soon as the gardener

Sensa, upon which he is to enter imme-

15

diately, without any delay whatever.

They cannot afford to wait—they have

sold their very souls to the Devil, and

they must have payment—power and

the gratification of desire for them-

selves, miracles and excitement for the

people who support them.

None of

these things can they get, because there

is none among them with psychic power,

none who is not bound by materialism

in consequence of evil doing and selfish-

ness.

Therefore so soon as the gardener

15

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

tells them that the child has seen a vis-

tells them that the child has seen a vis-

ion, they claim him for their own. But

the vision was that of Truth, of the

ion, they claim him for their own. But

personification of the Logos ; the Lily-

Queen of Egypt's pure religion had dis-

the vision was that of Truth, of the

covered his open sight before the black

magicians knew of it ; and his heart had

gone out to truth and purity and love ;

personification of the Logos; the Lily-

he had done obeisance to the Supreme.

Therefore the black magicians found the

Queen of Egypt’s

task of subduing him to their evil pur-

pure religion had dis-

poses, and selfish will, much harder than

they had expected it to be. They

covered his open sight before the black

thought he was merely an ignorant boy

who would be as wax in their hands ;

magicians knew of it; and his heart had

whom they could use and exploit with-

out difficulty ; but he was indeed a human

being within whom was illumination and

gone out to truth and purity and love;

who was struggling to retain it and to

draw nearer and nearer to the light.

he had done obeisanee

The ordeals to which he was subjected,

to the Supreme.

i6

Therefore the black magicians found the

task of subduing him to their evil pur-

poses, and selfish will, much harder than

they had expected it to be.

They

thought he was merely an ignorant boy

who would be as wax in their hands;

whom they could use and exploit with-

out difficulty; but he was indeed a human

being within whom was illumination and

who was struggling to retain it and to

draw nearer and nearer to the light.

The ordeals to which he was subjected,

16

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or THE IDYLL_ OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

the_ temptations placed in his way, the

the temptations placed in his way, the

seductions offered to him, give the set-

Seductions offered to him, give the set-

ting of sombre and briUiant pictures re-

quired for the enactment of this

tragedy of the soul.

ting of sombre and brilliant pictures re-

That the black magicians should have

so misjudged the neophyte is perfectly

natural and true to life. An inability to

quired

for

the

enactment ‘of

this

recognise the higher natures is a charac-

teristic of those who have chosen the

tragedy of the soul.

path of self -aggrandisement. The

priests who surrounded Sensa were so

deeply plunged in the gratification of

That the black magicians should have

desire and in the blind materialism

which results from it, that they no

so misjudged the neophyte is perfectly

longer understood the laws of evolu-

tion and did not realise that waking

clairvoyance and the true Vision are only

natural and true to life. An inabilityto

possible to one who has entered upon

the upward path. Therefore they mis-

recognise the higher natures is

calculated his strength, and met with a

a charac-

17

teristic of those who have chosen the

path of

se1f—aggrandisement.

The

priests who surrounded Sensa were so

deeply plunged in the gratification of

desire

and in

the blind materialism

which results from it, that they no

longer understood the laws of evolu-

tion and did not realise that waking

clairvoyance and the true Vision are only

possible to one who has entered upon

the upward path. Therefore they mis-

calculated his strength, and met with a

17

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THE STORY OF SENSA, AN INTERPRETATION

resistance they did not look for. They

THE STORY OF SENSA, AN INTERPRETATION

resistance they did not look for. They

thought that by the mere exercise of au-

thought that by the mere exercise of au-

thority over this helpless child they could

get all that they wanted. And at first it

thority

seemed as if it was to be so. He was

over this helpless child they could

taken into the holy of holies in which

dwelled the dark Power. Again he

get all that they wanted. And at first it

sees — this time to tremble with horror.

And he refuses to obey the command of

seemed

the dark Power ; fainting, once more,

as if it

was to be so.

He was

from exhaustion. And so passed his

first day within the Temple. The

taken into the holy of holies in which

priests seek for means to entice the

soul from the body, and leave it un-

controlled, to be used by the dark Queen

dwelled the dark Power.

Again he

as her medium ; the attempts in which

the fascinations and pleasures of black

.re€.s‘—-this time to tremble with horror.

magic on the subtle planes of experience

are ofifered to him seems at first to be

successful. The longing for freedom

And he refuses to obey the command of

from his imprisonment can be gratified

i8

the dark Power; fainting, once more,‘

from exhaustion. And so passed his

first

day within the Temple.

The

priests seek for means to entice the

soul from the body, and leave it un-

controlled, to be used by the dark Queen

as her

medium; the attempts in which

the fascinations and pleasures of black

magic on the subtle planes of experience

are offered to him seems at first to be

successful.

The longing for freedom

from his imprisonment can be gratified

18

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OF THE IDYLL OF THE WHITE LOTUS.

Of THE IDYLL OF THE WHITE LOTUS.

by leaving his body; and when the chance

by leaving his body ; and when the chance

to do this comes he takes it without

hesitation, in complete ignorance of theto

do this comes he takes it without

danger. But the Lotus Queen herself

comes to his entranced body and wakenshesitation, in complete ignorance of the it and calls the soul back to take the

command. Then Agmabd creates a per-

sonification of pleasure, which comes to

danger.

But the Lotus Queeniherself

the boy as another child, a girl full of

fun and play. This most difficult feat of

the black magician brings success at

comes to his entranced body and wakens

last; Sensa follows his new playmate

with natural delight. She leads him

it and calls the soul back to take the

into gardens of flowers ; among children

who are playing games ; and he becomes

possessed by the very spirit of pleasure,

command. Then Agmabd creates a per-

playing eagerly with the others. This

time Agmabd conquered; while the soul

sonification of pleasure, which comes to

wandered away into the world of child-

like delights, the entranced body was

seized upon, used, controlled by the dark

the boy as another child, a girl full of

19

fun and play. This most difficult feat of

the black magician brings success at

last; Sensa follows his new playmate

with natural delight.

She leads him

into gardens of flowers; among children

who are playing games; and he becomes

possessed by the very spirit of pleasure,

playing eagerly with the others. This

time Agmabd conquered; while the soul

wandered away into the world of child-

like delights, the entranced body was

seized upon, used, controlled by the dark

19

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THE STORY OF SENSA, AN INTERPRETATION

Goddess.

The soul of the

THE STORV OF SENSA, AN INTERPRETATION

neophyte saw

Goddess. The soul of the neophyte saw

itself surrounded by merry children like

itself surrounded by merry children like

himself; the body of the neophyte was

raised up and surrounded by worship-

ping priests, its voice used to utter words

himself; the body of the Hm/>lzyte was

of authority. The gay and innocent soul

which had been led from one plane to

raised up and surrounded by worship-

another by Agmabd's magical powers

was happy in the experiences of dream-

consciousness, while its body was thus

ping priests, its voice used to utter words

used. Returning to its own place it

found all changed. No longer was the

of authority. The

ego of this neophyte the ruler of its

gay and innocent soul

body. The boy had become a medium,

made so by witchcraft and sorcery de-

which had been led from one plane to

spite the power of the Lotus Queen. His

voice had been used without his knowl-

another by Agmabd’s magical

edge. His body had been worshipped

powers

as the dwelling and vehicle of the Avidya

herself while he had been playing with

was happy in the experiences of dream-

his child friends in the dream conscious-

20

consciousness, while its body was thus

used.

Returning to its own place it

found all changed. No longer was the

ego of this neophyte the ruler of its

body. The boy had become a medium,

made so by witchcraft and sorcery de-

spite the power of the Lotus Queen. His

voice had been used without his knowl-

edge.

His body had been worshipped

as the dwelling and vehicle of the Av/idya

herself while he had been playing with

his child friends in the dream conscious-

‘

2o

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

ness. It is a most interesting study in

ness.

It is a most interesting study in

the simultaneous enactment of events,

and in the passing of the soul from one

state of consciousness to another, which

the simultaneous enactment of events,

is here given. Ambition and emulation

have come to him in the subtile conscious-

and in the passing of the soul f_rom

ness, artfully drawn forth in him by

one

the black magician who is guiding his

fate ; he is the successful competitor in

state of consciousness to another, which

the games, and then he is lifted up to be

a leader of the children and placed on a

is here

throne in their midst to speak to them.

given. Ambition and emulation

He is quite forgetful of his body and of

his responsibility with regard to it, ex-

have come to him in the subtile conscious-

cited by the subtile pleasures offered to

him. Then he " fell asleep " as it is expressed. Any one who has had a very

ness, artfully drawn forth in him by

vivid dream consciousness and returned

suddenly from it to the physical con-

the black magician who is guiding his

sciousness will recognise this description

as' perfectly correct. The feeling is ex-

fate; he is the successful competitor in

the games, and then he is lifted up to be

a leader of the children and placed on a

throne in their midst to speak to them.

He is quite forgetful of his body and of

his responsibility with regard to it, ex-

cited by the subtile pleasures offered to

him. Then he “ fell asleep ” as it is ex-

pressed. Any one who has had a very

vivid dream consciousness and returned

suddenly from it to the physical con-

sciousness will recognise this description

as‘ perfectly correct.

The feeling is ex-

2I

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

actly the same as that of falHng asleep

actly the same as that of falling asleep

in the physical consciousness. Followed

by the voices of the children acclaiming

him and praising him, he entered into his

in the physical consciousness. Followed

body and found it surrounded by wor-

shipping priests to whom he had spoken

by the voices of the children acclaiming

words he knew not, and could not have

understood if he had known them. The

only child among the crowd was the little

him and praising him, he entered into his

girl who had led him into the gardens of

subtile pleasure and returned with him ;

body and found it surrounded by wor-

the creature of Agmabd, a form ani-

mated by his mind. The manner in

which this child appears, and her actions,

shipping priests to whom he had spoken

is one of the signs of that high priest be-

ing a very highly advanced Yogin, a

words he knew not, and could not have

sorcerer of the first rank. And even

now, so late in his career, he might have

cast the darkness from him and become

understood if he had known them. The

by suffering and expiation, a Yogin of

the first rank. But he is unable to pass

22

only child among the crowd was the little

girl who had led him into the gardens of

subtile pleasure and returned with him;

the creature of Agmabd, a form ani-

mated by his mind.

The manner in

which this child appears, and her actions,

is one bf the signs of that high priest be-

ing a very highly advanced Yogin, a

sorcerer

of the first rank.

And even

now, so late in his career, he might have

cast the darkness from him and become

by suffering and expiation, a Yogin of

the first rank.

But he is unable to pass

22

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

beyond the contemplation of the phenom-

beyond the contemplation of the phenom-

enal universe. He cannot escape from

the thrall of the dominating characteris-

tic of his nature, the love of power. He

enal universe.

He cannot escape from

is destroyed by his own ambition. He

has conquered the child-seer who goes

the thrall of the dominating characteris-

helplessly with him into the desecrated

and terrible Holy of Holies, there to be

the medium between him and his evil

tic of his nature, the love of power. He

ruler. He has sought long for this op-

portunity of direct communication with

is destroyed by his own ambition. He

the powerful spirit, determined to secure

the prizes for which he has worked, the

gratification of his colossal ambition.

has conquered the child-seer who goes

He desires to be a ruler in the world of

men, to wear a crown of absolute power.

Now he is able, by reason of his con-

helplessly with him into the desecrated

quest of Sensa's will, to make his final

demand of the evil one. And he is im-

and terrible Holy of Holies, there to be

mediately confronted by the supreme or-

deal of the black magician. Till now he

23

the medium between him and his evil

ruler.

He has sought long for this op-

portunity of direct communication with

the powerful spirit, determined to secure

the prizes for which he has worked, the

gratification of his colossal ambition.

He desires to be a ruler in the world of

men, to wear a crown of absolute power.

Now he is able, by reason of his con-

quest of Sensa’s will, to make his final

demand of the evil one.

And he is im-

mediately confronted by the supreme or-

deal of the black magician. Till now he

23

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION"

has retained his claim to immortality and

has retained his claim to immortality and

to the possibility of ultimate redemption.

But if he is to have his desired prize, he

must surrender the heritage of man. he

to the possibility of ultimate redemption.

must sell his birthright. And after a

brief pause, in which his great intellect

But if he is to have his desired prize, he

and his widely developed consciousness,

survey the bargain, he pronounces " the fatal words." Henceforth he is one of

must surrender the heritage of man, he

the Prakritilaya, those Yogins who are

soulless and without knowledge of the

Supreme, and who must ultimately be dis-

must sell his birthright. And after a

integrated, or " resolved into nature "

because there is no spiritual being within

brief pause, in which his great intellect

which can live on. And the boy, looking

on him as he makes the dreadful choice,

and his

sees that his face grows " colder and

widely developed consciousness,

more stony than any carven form." Al-

ready he experiences an augmentation of

survey the bargain, he pronounces “the

the peculiar strength of the magician.

He exhibits the complete perfection of

24

fatal words.”

Henceforth he is one of

the Prakritilaya, those Yogins who are

soulless and without knowledge of the

Supreme, and who must ultimately be dis~

integrated, or “resolved into nature”

because there is no spiritual being within

which can live on. And the boy, looking

on him as he makes the dreadful choice,

sees

that his face grows “colder and

more stony than any carven form.”

Al-

ready he experiences an augmentation of

the peculiar strength of the magician.

He exhibits the complete perfection of

24

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lIIri:;ir:1| fr:::m

INTERNET ARCHI‘-./"E

LIBRARY OF CONGRESS

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

body which is one of the powers of the

body which is one of the powers of the

magician, the perfection which accord-

ing to PatanjaH, the Persian sage, in-

magician, the perfection which accord-

cludes " beauty, gracefulness, strength, and adamantine hardness." The aspect

as of a carved figure had belonged to him

ing to Patanjali, the Persian sage, in-

in the eyes of the child-seer from the

first; now it has become confirmed.

cludes

Agmabd has bartered immortality for a

“beauty, gracefulness, strength,

mortality during which he can be injured

by none, he can suffer no ill, he will be

9

and adamantine hardness.’

The aspect

immune from all danger. Such are the

great and terrible beings who appear as

rulers of masses of men from time to

as of a carved figure had belonged to him

time, who conquer and control by sheer

force of will, who bear charmed lives,

in the

against whom revenge and justice are

eyes of the child-seer from the

alike unavailing.

In order to give to Agmabd the crown

first; now it has become confirmed.

which he demands of her the evil spirit

requires twelve " sworn servants " to do Agmabd has bartered immortality for

25

a

mortality during which he can be injured

by none, he can suffer no ill, he will be

immune from all danger. Such are the

great and terrible beings who appear as

rulers of masses of men from time to

time, who conquer and control by sheer

force of will, who bear charmed lives,

against whom revenge and justice are

alike unavailing.

In order to give to Agmabd the crown

which he demands of her the evil spirit

‘requires twelve “ sworn servants” to do

25

'7

Eiligitizerz tin:

[II i:_3iI‘3| fI':::P‘.

INTERNET ARCHIVE

LIBF-1ARY' OF COl‘~lCuRESS

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THE STORY OF SENSA, AN INTERPRE'I‘ATION

THE STORY OF SENSA, AN INTERPRETATION

her bidding. For there is work to do,

her bidding. For there is work to do,

and the workers must be secured. The

dark Queen tells Agmabd that the num-

and the workers must be secured.

The

ber must be complete. There are ten

priests in the Temple who are hungry

with desire for pleasure ; the dark Queen

dark Queen tells Agmabd that the num-

promises to satisfy them and in so doing

to bind them to their service. There is

ber must be complete. There

Kamen Baka, the second in dignity in

are ten

the Temple ; his heart's desire is known

to the dark Queen and she is prepared to

priests in the Temple who are hungry

gratify it, without delay. " And who

shall be the one to complete the num-

with desire for

ber? " asks Agmabd.

pleasure; the dark Queen

" This child," she answers, and by those words the fate of Sensa is sealed ;

promises to satisfy them and in so doing

that fate which changes him from " a gay child, a happy creature of sunshine " into a " sad youth " whose " sick heart held to bind them to their service.

There is

hidden within it many secrets " of shame 26

Kamen Baka, the second in dignity in

the Temple; his heart's desire is known

to the dark Queen and she is prepared to

gratify it, without delay. “And who

shall be the one to complete the num-

ber? ” asks Agmabd.

“This child,” she answers, and by

those words the fate of Sensa is sealed;

that fate which changes him from “ a gay

child, a happy creature of sunshine ” into

“

C

a

sad youth ” whose ‘ sick heart held

hidden within. it many secrets” of shame

26

Dizgitize-*2 I: 1:

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L|BR.:3.R‘Y' OP CIOl‘=lCuF‘-.ESS

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

and sin and sorrow, and who knew him-

and sin and sorrow, and who knew him-

self for a slave.

This terrible scene is immediately fol-

self for

lowed by the summons from the dark

a slave.

Queen to Kamen Baka. He enters the

holy of holies, a blind man, stumbling

This terrible scene is immediately fol-

in the dark, seeing nothing, altogether

dependent on the mediumship of an-

lowed

other, despised by the evil power whom

by the summons from the dark

he serves. The dark Queen views him

with contempt because his human per-

Queen to Kamen Baka. He enters the

sonality is his limitation. He craves

personal adoration, personal love given

to him by those around him, whom he

holy of holies, a blind man, stumbling

feels regard him now with coldness and

dislike. His demand is easily granted,

in the dark, seeing nothing, altogether

if he pronounces the fatal words which

belong to this step in the downward path.

He knows well what they are, and with

dependent on the mediumship of an-

the dreadful glare upon his face of the

one who desires to have and to take all

other, despised by the evil

27

power whom

he serves.

The dark Queen views him

with contempt because his human per-

sonality is his limitation. He craves

personal adoration, personal love given

to him by those around him, whom he

feels regard him now with coldness and

dislike.

His demand is easily granted,

if he pronounces the fatal words which

belong to this step in the downward path.

He knows well what they are, and with

the dreadful glare upon his face of the

one who desires to have and to take all

27

Di;:iri:::-*:I;

CIIi:;:n “ll fr::I"1

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Ll E F1./«‘. F’-CY’ [J F CO Hi} F‘-.ESS

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

and

and give nothing, utters them, though

give nothing, utters them, though

with pain. " From henceforward,

though all men love me, I love no man."

with

pain.

“

From

henceforward,

The dark Queen knows that the

strength of the young seer has been tried

to the uttermost, and orders that he shall

though all men love me, I love no man.”

be given rest. Agmabd therefore leaves

him to himself and tells the gardener to

The

dark Queen knows that the

take him out among the flowers. Sebona

is not to take him to the lotus tank

but among beautiful things which refresh

strength of the young seer has been tried

his soul and awaken his artistic nature.

But all true art is fed from the Supreme,

to the uttermost, and orders that he shall

and in the midst of his delight in beauty,

of his rejoicing in the glory of life, the

Lady of the Lotus suddenly comes to him

be given rest. Agmabd therefore leaves

and tells him the mystery of the water,

and shows him how to rise upon it. But

him to himself and tells the gardener to

he is not strong enough to remain with

her ; he falls away, sinking back into the

darkness of his slavery and the words

take him out among the flowers. Sebona

28

is not to take him to the lotus tank

but among beautifulthings which refresh

his soul and awaken his artistic nature.

But all true art is fed from the Supreme,

and in the midst of his delight in beauty,

of his rejoicing in the glory of life, the

Lady of the Lotus suddenly comes to him

and tells him the mystery of the water,

and shows him how to rise upon it. But

he is not strong enough to remain with

her; he falls away, sinking back into the

darkness of his slavery and the words

28

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

she speaks to him become but

she speaks to him become but a memory.

a memory.

But still he cherishes them in his heart

and they ring out dimly from time to

But still he cherishes them in his heart

time in the obscure regions of his dark-

ened brain, as the years of slavery and

and

shame pass by and he grows, in his

they ring out dimly from time to

bondage, from childhood to manhood.

So ends the first Book of the Idyll. The

time in the obscure regions of his dark-

battle for this poor human soul still

rages, the Supreme holds fast to the

spark of divinity which it has lit, though

ened brain, as the years of slavery and

apparently Sensa is lost and is fated to

be one of the black magicians.

shame

29

pass by and he grows, in his

bondage, from childhood to manhood.

So ends the first Book of the Idyll. The

battle for this poor human soul still

rages, the Supreme holds fast to the

spark of divinity which it has lit, though

apparently Sensa is lost and is fated to

be one of the black magicians.

29

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

CHAPTER II.

The first book of the Idyll can be read

as the story of any neophyte of the

priesthood in the days of the degeneracy

and degradation of the great religion of

Egypt, if he was found to be a natural

psychic. But the second book contains

CHAPTER II.

scenes and events which show that Sensa

regarded as an individual, was not only

a seer but a soul so highly advanced as

to be ready to become an adept. He is

THE first book of the Idyll can be read

moreover described as a heirophant, one

who teaches. So that in reading the de-

tailed description of the ordeals and tests

as

the story of any neophyte of the

through which he passes, it is inevitable

that the student of occultism shall look

priesthood in the days of the degeneracy

upon him as a recognised personality,

one of the great ones of the race. Subba

30

and degradation of the great religion of

Egypt, if he was found to be a natural

psychic. But the second book contains

scenes and events which show that Sensa

regarded as an individual, was not only

a seer but a soul so highly advanced as

to be ready to become an adept.

He is

moreover described as a heirophant, one ,

who teaches.

So that in reading the de-

tailed description of the ordeals and tests

through which he passes, it is inevitable

that the student of occultism shall look

upon him as a recognised personality,

one of the great ones of the race.

Subba

30

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IZIri:_3ir3| fr:::m

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDVLL OF tHE WHITE LOTUS.

Rao, who observes* that the Idyll is

Rao, who observes * that the Idyll is

probably a true story, goes on to say,

" Sensa is represented to be the last great probably a true story, goes on to say,

heirophant of Egypt. Just as a tree

leaves its seed to develope into a similar

“

Sensa is represented to be the last great

tree, even if it should perish completely,

so does every great religion seem to leave

its life and energy in one or more great

heirophant of Egypt.

Just as a tree

adepts destined to preserve its wisdom

and revive its growth at some future

leaves its seed to develope into a similar

time when the cycle of evolution tends

in the course of its revolution, to bring

about the desired result. The grand

tree, even if it should perish completely,

old religion of Chemi is destined to re-

appear on this planet in a higher and

nobler form when the appointed time

so does every great religion seem to leave

arrives, and there is nothing unreason-

able in the supposition that the Sensa of

its life and energy in one or more great

our story is probably now a very high

adept, who is waiting to carry out the

♦Esoteric Writings, pagre 240.

adepts destined to preserve its wisdom

31

and revive its growth at some future

time when the cycle of evolution tends

in the course of its revolution, to bring

about the desired result.

The grand

old religion of Chemi is destined to re-

appear on this planet in a higher and

nobler form when the appointed time

arrives, and there is nothing unreason-

able in the supposition that the Sensa of

our story is probably now a very high

adept, who is waiting to carry out the

* Esoteric Writings. page 240.

31

Digzinz.-:-*2 1::

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

commands of the “Lady of the VVhite

commands of the " Lady of the White

Lotus." This view, of course, is based

Lotus.”

This view, of course, is based

upon the character of the ordeals de-

scribed, and upon Sensa's action in

teaching the people. The grounds for it

upon the character of the ordeals de-

are inherent in the story. But it is not

possible to identify Sensa with any

scribed, and

known adept, nor has any such attempt

upon

Sensa’s action in

been made except as a vague speculation.

Still, the idea suggested by Subba Rao

teaching the people. The grounds for it

that the ego of Sensa may yet have serv-

ice to do for humanity gives a keen in-

terest to the character and adds to the

are inherent in the story.

But it is not

profound occultism of the story the ro-

mance of a personal touch. The Sensa

possible to identify Sensa with any

of whose trials and fierce struggles we

read may be amongst us now — visible

known

or invisible — embodied or unembodied.

adept, nor has any such attempt

In the begining of the second book we

are shown the boy grown to manhood,

been made except as a vague speculation.

though still a young man. He is valued

32

Still, the idea suggested by Subba Rao i

that the ego of Sensa may yet have serv-

ice to do for humanity gives a keen in-

terest to the character and adds to the

profound occultism of the story the ro-

mance of a personal touch.

The Sensa

of whose trials and fierce struggles we

read may be amongst us now——visible

or

invisible—embodied or unembodied.

In the begining of the second book we

are shown the boy grown to manhood,

though still a young man. He is valued

32

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lZIri:;ir:1| fr:::P‘:

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

and cared for in the Temple as such a

and cared for in the Temple

priceless servant would be ; he is amused

as such a

and waited upon by other young priests

in the intervals of the exhausting forms

‘priceless servant would be; he is amused

of mediumship to which he is compelled

to give himself. The waking clairvoy-

and waited

ance in which, in his more innocent days,

upon by other young priests

he became conscious of the Lady of the

Lotus and received her direct inspira-

in the intervals of the exhausting forms

tion, has apparently become no longer

possible for him. He is utterly given

over to the madness of irresponsible

of mediumship to which he is compelled

mediumship, and knows nothing of the

dread teachings and instructions uttered

to give himself.

The waking clairvoy-

in his voice to the priestly sorcerers. He

needs not only rest but refreshment to

preserve his vitality. The dark goddess

ance in which, in his more innocent days,

had said to him in his childhood that he

must have beauty. She told him that he

he became conscious of the Lady of the

would have been a great artist if he

had lived for beauty ; but that might not

33

Lotus and received her direct inspira-

tion, has apparently become no longer

possible for him. He is utterly given

over

to

the madness of irresponsible

mediumship, and knows nothing of the

dread teachings and instructions uttered

in his voice to the priestly sorcerers. He

needs not only rest but refreshment to

preserve his vitality.

The dark goddess

had said to him in his childhood that he

must have beauty. She told him that he

would have been a great artist if he

had lived for beauty; but that might not

33

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

be. He had other work to do. In his

be.

He had other work to do.

In his

childhood and youth he was surrounded

with quantities of flowers and all beau-

childhood and youth he was surrounded

tiful things; as he grew to manhood he

needed more than this, and was allowed

to go out of the Temple into the city and

with quantities of flowers and all beau-

find pleasures that would restore his

strength. Throughout the story he is

tiful things; as he grew to manhood he

shown as being only attracted by beauty,

or by pleasures of a beautiful kind. He

had felt no interest in any of the mental

needed more than this, and was allowed

work or mental studies done in the Tem-

ple; this would naturally be the case

to

with a child-seer, and regarding the

go out of the Temple into the city and

story as that of one who was passing

through the initiations of adeptship, it

find pleasures that would restore his

is evident that he would have evolved be-

yond the mental plane. But beauty and

strength. Throughout the

beautiful pleasures attracted him so

story he is

deeply that this was indeed his undoing.

By recognising and taking advantage of

shown as being only attracted by beauty,

34

or by pleasures of a beautiful kind.

He

had felt no interest in any of the mental

work or mental studies done in the Tem-

ple; this would naturally be the case

with a child-seer, and regarding the

story as that of one who was passing

through the initiations of adeptship, it

is evident that he would have evolved be-

yond the mental plane. But beauty and

beautiful pleasures attracted him so

deeply that this was indeed his undoing.

By recognising and taking advantage of

34

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

this

this part of his nature Agmabd had ob-

part of his nature Agmabd had ob-

tained control over him at the beginning.

And now the slave of the high priest was

tained control over him at the beginning.

sent out to experience all the seductions

and passions of human life in the city;

And

knowing full well that his chains were

now the slave of the high priest was

upon him and that when his strength

was restored he would be recalled. It is

sent out to experience all the seductions

at this point in the story that a new char-

acter appears, Malen, a young priest who

and

is his companion, whose connection with

passions of human life in the city;

him is full of mystery and meaning. It

is Malen who suggests to him to go forth

knowing full well that his chains were

in search of pleasure, as otherwise he

will die of exhaustion ; and who assures

him that Agmabd has already given per-

upon him and that when his strength

mission. Malen leads him forth and

leaves him in the city with a beautiful

was restored he would be recalled.

It is

woman who is evidently a re-appearance

of the personification of pleasure known

to him in childhood as his little girl play-

at this point in the story that a new char-

35

acter appears, Malen, a young priest who

is his companion, whose connection with

him is full of mystery and meaning. It

is Malen who suggests to him to go forth

in search of pleasure, as otherwise he

will die of exhaustion; and who assures

him that Agmabd has already given per-

mission.

Malen leads him forth and

leaves him in the city with a beautiful

woman who is evidently a re-appearance

of the personification of pleasure known

_to him in childhoodas his little girl play-

35

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

mate.

The description of his meeting

mate. The description of his meeting

with her again is most wonderfully vivid.

He is amazed to think that he has so long

with her again is most wonderfully vivid.

neglected her. So Malen leaves him in

the company of a creature formed by

He is amazed to thinkthat he has

Agmabd from one of the serpents which

so long

are the dark Queen's living robe. When

the child-seer's innocent eyes had seen

neglected her. So Malen leaves him in

this garment of Desire upon the evil spirit

it had filled him with horror. But this

the

horror had left him, he had become fa-

company of a creature formed by

miliar with the aspect of the monstrous

forms ; and now when by sorcery the evil

Agmabd from one of the serpents which

thing was made lovely he dwelled with

it in delight. Uncounted Time passed

by; he reckoned it not. But Agmabd

are the dark Queen’s living robe. When

watched and waited, counting all and

knowing all. And when the great day

the chi1d—seer’s innocent

of the river festival arrived he went into

eyes had seen

the city of pleasure to fetch the seer of

the Temple, saying simply : " Come ! "

this garment of Desire upon the evil spirit

36

it had filled him with horror.

But this

horror had left him, he had become fa—

miliar with the aspect of the monstrous

forms; and now when by sorcery the evil

thing was made lovely he dwelled with

it in delight.

Uncounted Time passed

by; he reckoned it not. But Agmabd

watched and waited, counting all and

knowing all. And when the great day

of the river festival arrived he went into

the city of pleasure to fetch the seer of

the Temple, saying simply: “Come!”

36

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

And the seer, knowing himself a slave,

obeyed. The beautiful woman who was

And the seer, knowing himself a slave,

his companion, vanished ; the sorcerer

had removed the spell, and when Sensa

obeyed. The beautiful woman who was

looked for her he saw but a serpent

which reared its head. Agmabd smiles

at his fear and assures him that this fav-

his companion, vanished; the sorcerer

orite of the evil one will not harm the

chosen servant. But Sensa cannot look

had removed the spell, and when Sensa

on the horrible shape undisguised, and

he hears its hiss of anger as he goes with

averted eyes. His was the true seer's

looked for her he saw but a serpent

love for true beauty which is beautiful

to the core. Still pleasure and rest had

which reared its head.

Agmabd smiles

restored his strength, and as the " chosen servant " of the dark Queen he follows

Agmabd, a deep gloom falling on him as

at his fear and assures him that this fav-

he enters the Temple. The hour of the

great ordeal is at hand, and he knows it,

blinded and besotted though he is.

orite of the evil one will not harm the

. It will be well, before entering upon

37

chosen servant.

But Sensa cannot look

on

the horrible shape undisguised, and

he hears its hiss of anger as he goes with

averted eyes.

His was the true seer’s

love for true beauty which is beautiful

to the core.

Still pleasure and rest had

restored his strength, and as the “ chosen

servant” of the dark Queen he follows

Agmabd. a deep gloom falling on him as

he enters the Temple. The hour of the

great ordeal is at hand, and he knows it,

blinded and besotted though he is.

It will be well, before entering upon

37

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

the consideration of the great ordeal, to

the consideration of the

go over the story from the commence-

great ordeal, to

ment once more in the light of its real,

vital interpretation, that of the Tragedy

go over the story from the commence-

of the Soul. In the other tw^o interpreta-

tions there are necessarily limitations;

we are taken into the atmosphere of an-

ment once more in the light of its real,

cient Egypt, or into the personal life of

a great adept and must remain there till

vital interpretation, that of the Tragedy

the end of the mysterious narrative.

Hovvf mysterious is this narrative be-

of

gins to be apparent to the student only

the Soul. In the other two interpreta-

as he understands that the soul-tragedy

which is so perfectly fitted into the splen-

tions there are necessarily limitations;

did setting is literally the story of Every-

Soul, of all souls that incarnate on this

earth, and that it is a drama which is

We are taken into the atmosphere of an-

continually enacted from all time and to

all time, in all races and countries and in

cient Egypt, or into the personal life of

all conditions. As it took place in the

past, so it is taking place now, and here.

38

a great adept and must remain there till ,

the end of the mysterious narrative.

How mysterious is this narrative be-

gins to be apparent to the student only

as he understands that the soul-tragedy

which is so perfectly fitted into the splen-

did setting is literally the story of Every-

Soul, of all souls that incarnate on this

earth, and that it is a drama which is

continually enacted from all time and to

all time, in all races and countries and in

all conditions.

As it took place in the

past, so it is taking place now, and here.

38

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OF THE IDYLL OF THE WHITE LOTUS. T

OF THE IDYLL OF THE WHITE LOTUS.

To the Soul, liberation is a birthright;

To the Soul, liberation is a birthright;

as it descended into matter so it must

eventually emerge therefrom, freed and

purified. We ourselves, and those others

as it

descended into matter so it must

of the race whom we know and can

observe, are at one point or at an-

eventually emerge therefrom,.freed and

other of this universal path. In the

great Sanskrit teachings the same story-

is told in the Bhagavad Gita, where Ar-

purified. VVe ourselves, and those others

gund, the Soul of man, is shown fight-

ing upon the battlefield of his human na-

of the race whom we know and can

ture. The whole of the Gita bears this

interpretation, while it can also be read

as the story of a war. So the whole of

observe, are at one point or at an-

the Idyll bears this interpretation, while

it can also be read as the story of a

other of this universal path. In the

seer. In both cases the story is most per-

fect and complete when regarded in the

greater meaning, although in each case

great Sanskrit teachings the same story

the setting in which it is so fitted as to

be hidden to the ordinary reader, is true

is told in the

39

Bhagavad Gita, where Ar-

gund, the Soul of man, is shown fight-

ing upon the battlefield of his human na-

ture.

The whole of the Gita bears this

interpretation, while it can also be read

as the story of a war.

So the whole of

the Idyll bears this interpretation, while

it can also be read as the story of a

seer.

In both cases the story is most per-

fect and complete when regarded in the

greater meaning, although in each case

the setting in which it is so fitted as to

be hidden to the ordinary reader, is true‘

39

['\;m:::':l:_:

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THE STORY 01‘ SENSA, AN INTERPRETATION

THE STORY Or SENSA, AN INTERPRETATION

to the life of the ancient peoples from

to the life of the ancient peoples from

whom the Song and the Idyll have been

drawn. The short preface, written in the

whom the Song and the Idyll have been

same manner as the prologue, and the

narrative, states clearly and concisely

drawn. The short preface, written in the

the real meaning of the whole.

" The ensuing pages contain a story

which has been told in all ages and among

same manner as the prologue, and the

every people. It is the Tragedy of the

Soul. Attracted by Desire, the ruling

narrative,

element in the lower nature of man, it

states

clearly and concisely

stoops to sin ; brought to itself by suf-

fering, it turns for help to the redeem-

the real meaning of the whole.

ing spirit within ; and in the final sacri-

fice achieves its apotheosis and sheds a

blessing on mankind."

“The ensuing pages contain a story

The key to the meaning of the Idyll

in this aspect lies in the point that Sensa, which has been told in all

when he enters the Temple gate, enters

ages and among

his physical body. From that moment

everything which is related takes place

every people.

It is the Tragedy of the

40

Soul.

Attracted by Desire, the ruling

element in the lower nature of man, it

stoops to sin; brought to itself by suf-

fering, it turns for help to the redeem-

ing spirit within; and in the final sacri-

fice achieves its apotheosis and sheds a

blessing on mankind.”

The key to the meaning of the Idyll

in this aspect lies in the point that Sensa, when he enters the Temple gate, enters

his physical body.

From that moment

everything which is related takes place

40

Di ;:Hi:.-:-': I;

!I1Ii:;;iI 3| fI:::r-‘.

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Ll B R. +3. F1. Y’ O F CIOI"-1C1 F’-. E S S

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

within himself;

within himself ; every person who plays a

every person who plays a

part in the drama is a personification of

a quality or characteristic of his own

part in the drama is a personification of

nature. When he goes into the city for

pleasure, when he appears among the

people on the sacred boat, when he speaks

a

quality or characteristic of his own

to the people at the gate, the events

are still being enacted within himself,

nature.

When he goes into the city for

for in each case it is a part of himself

which he meets and encounters. The

beautiful woman in the city is a form

pleasure, when he appears among the

of his own desire ; the dark goddess on

the sacred boat is his own evil nature ;

people on the sacred boat, when he speaks

the Lily Queen is his own divine nature.

The All-mother — Isis of Egypt — who

guides the souls of men to their places

to

the people at the gate, the events

of birth upon earth brings him to the gate

of the Temple. From the quiet fields of

the unborn she leads him into the world

are

still being enacted within himself,

of men, where he is at once roused and

captivated by the sights and sounds of

for in each case it is a part of himself

41

which he meets and encounters.

The

beautiful woman in the city is a form

ofihis own desire; the dark goddess on

the sacred boat is his own evil nature;

the Lily Queen is his own divine nature.

The All—mother—Isis of Egypt—who

guides the souls of men to their places

of birth upon earth brings him to the gate

of the Temple. From the quiet fields of

the unborn she leads him into the world

of men, where he is at once roused and

.captivated by the sights and sounds of

41

Di ;:iI.i:e-*2 I12:

iIIIi:;:iI ‘al fv:::r1

I F-JTER N ET a’-'. F‘-. C Hl "J E

Ll B F1. /4. F1. "T" O F C O N C: F’-. ESS

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THE STORY OF SENSA, AN INTERPRETATION

this special form of life—human life.

THE STORY OF SENSA, AN INTERPRETATION

this special form of life — human life.

She, the veiled and mystic Mother, comes

She, the veiled and mystic Mother, comes

from Eternity into Time, when she

guides souls hither; and she pauses a

from

brief moment ere her return, to gaze

Eternity into Time, when she

upon the confusion and listen to the

babble, which are a part of human evolu-

guides souls hither; and she

tion.

pauses a

She has nothing to do with physical

birth, or with the raising of the Temple

brief moment ere her return, to gaze

— when it is ready to receive the soul and

come into communication with its ego,

she plays her incessant and unwearying

upon the confusion and listen to the

part of bringing the soul to the gate and

stays until it is admitted and the gate

babble, which are a part of human evolu-

closed upon it. We therefore see Sensa

first not as a baby, but as a young boy,

tion.

at the time when the awakening of hu-

man intelligence usually takes place, and

that which draws him to enter the gate,

She has nothing to do with physical

that which attracts and awakens him is

42

birth, or with the raising of the Temple

——when it is ready to receive the soul and

come into

communication with its ego,

she plays her incessant and unwearying

part of bringing the soul to the gate and

stays until it is admitted and the gate

closed upon it. We therefore see Sensa

first not as a baby, but as a young boy,

at the time when the awakening of hu-

man intelligence usually takes place, and

that which draws him to enter the gate,

that which attracts and awakens him is

42

[IIi:_3iti:&:3 l: 1.’

[II i:_3iI‘3| fI':::P‘:

IF‘-JTEFWET ARCHI‘-u"E

LIBRARY OF CONGRESS

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

Ambition, personified as the high priest

Ambition, personified as the high priest

Agmabd.

The personification of various parts of

Agmabd.

man's nature as Agmabd and the other

priests of the Temple, and as the other

persons who take part in the story, is nat-

The personification of various parts of

ural for an Egyptian author and charac-

teristic of the modes of thought of his

man's nature as Agmabd and the other

race. Professor Wiedemann of Bonn

says, " the body of man throughout life was regarded [by the ancient Egyptian]

priests of the Temple, and as the other

as a battlefield where good and evil

spirits fought for the mastery."

The soul, entering into its human con-

persons who take part in the story, is nat-

sciousness, is first seized upon by ambi-

tion, and under its direction surveys the

ural for an Egyptian author and charac-

possibilities of its kingdom.

It is indicated at once, by the actual

teristic of the modes of

movement of the story, that the mental

thought of his

life of man plays no important part in

'the evolution of the soul. Sensa, enter-

race.

Professor VViedemann of Bonn

43

says, “the body of man throughout life

was regarded [by the ancient Egyptian]

as

a

battlefield where good and evil

spirits fought for the mastery.”

The soul, entering into its human con-

sciousness, is first seized upon by ambi-

tion, and under its direction surveys the

possibilities of its kingdom.

It is indicated at once, by the actual

movement of the story, that the mental

life of man plays no important part in

‘the evolution of the soul.

Sensa, enter-

43

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Ll E F1. F4. F’-."r" D F C O N C: Fl. ESS

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

ing the “large and beautiful

”

room

of

ing the " large and beautiful room " of intellectual pursuits, finds that the

intellectual

teacher is dim of sight, and the neophytes

pursuits, finds that the

who study with him pay no heed to life

itself and do not look upon it. He is

teacher is dim of sight, and the neophytes

himself the teacher and the taught; and

that part of him which has worked upon

the mental plane for ages has but grown

who study with him pay no heed to life

blind, and the other part which studies

new mental statements sees no fresh re-

itself and do not look

alities, but gazes only on a written page.

upon it.

He is

To him, full of the craving to under-

stand life itself, this large and beautiful

himself the teacher and the taught; and

room appears bare and unfurnished and

he passes on through it, by command of

that

his own wise intellect, personified in the

part of him which has worked upon

dim-sighted old teacher, to things living

and things real — the garden of life! He

the mental plane for ages has but grown

can only enter this part of his own na-

ture by permission of the gardener, who

blind, and the other

has to appear before the gate can be un-

part which studies

44

new mental statements sees no fresh re-

alities, but gazes only on a written page.

To him, full of the craving to under-

stand life itself, this large and beautiful

room appears bare and unfurnished and

he passes on through it, by command. of

his own wise intellect, personified in the

dim—sighted old teacher, to things living

and things real—the garden of life! He

can only enter this part of his own na-

ture by permission of the gardener. who

has to appear before the gate can be un--

44

Di ;:iI.i:&": l: ::

C1Ii:;;iI'‘1| fl :::r".

IF“-JTEFH‘-JET .fl.Fl.CHl"J'E

LIB F‘../i.F‘-.‘Y' OP CIOF-JG HESS

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

locked which admits him to this " world locked which admits him to this “ world

of delicate and refreshing glory." The

instinct which has led him to this gate,

of delicate and refreshing glory.” The

personified as a novice who has acted as

his guide from the time of his entrance

into the temple, is now strong in action,

instinct which has led him to this gate,

and clamours that he shall be admitted.

Three times does he ring the bell before

personified

the gardener answers the summons.

as a novice who has acted as

And when at last he slowly comes, mov-

ing among the flowers in his black robe,

his guide from the time of his entrance

and agrees to receive the " new pupil " it is instinct which unlocks the gate, ushers

the Soul through it and returning into

into the temple, is now strong in action,

the inner dimness, is seen no more.

" Come with me," says the gardener, and clamours that he shall be admitted.

" and fear not."

Who is this " strange man whose

face would awaken interest in any hu-

Three times does he ring the bell before

man breast?"

45

the gardener answers the summons.

And when at last he slowly comes, mov-

ing among the flowers in his black robe,

and agrees to receive the “ new pupil” it

is instinct which unlocks the gate, ushers

the Soul through it and returning into

the inner dimness, is seen no more.

“ Come with me,” says the gardener,

“ and fear not.”

Who is this “ strange man whose

face would awaken interest in any hu-

man breast?”

45

Di ;Iil|Z:2"2 I:

CI: i:;:H Kl ll'Zl"‘i

l HTEF‘-. N ET A F‘-. CI Hl "J" E

Ll E R. /4. F1. "r" O F C O N C: F’-. ESS

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

CHAPTER III.

The story of Sensa, is, as we are told

by its author, in the preface, the tragedy

of the soul of man. It takes no heed of

the bodily life, or the mental life of man.

Its activity and movement begin with the

meeting with the gardener when the soul

awakens and by its own instinct and

CHAPTER III.

effort reaches out beyond the walls of

the temple to the mystery of that garden

which belongs to it. This is not the field

of open nature, but the temple garden,

man's heritage, as much as the temple

THE story of Sensa, is, as we are told

itself. But, though it belongs to the

soul, the gardener must show the way

by its author, in the preface, the tragedy

among its beauties ; Sensa would be

helpless without him. Too often does

46

of the soul of man. It takes no heed of

the bodily life, or the mental life of man.

Its activity and movement begin with the I

meeting with the gardener when the soul

awakens and by its own instinct and

effort reaches out beyond the walls of

the temple to the mystery of that garden

which belongs to it. This is not the field

of open nature, but the temple garden,

man’s heritage, as much as the temple

itself.

But, though it belongs to the

soul, the gardener must show the way

among its beauties; Sensa would be

helpless without him. Too often does

46

Eiligitizefz l:-_.'

lIIIi:_3iI‘.‘1| fI:::r‘.

I l'-lTEFll"-JET.+'«'.RCH|'-JE

Ll E!Fi..r‘i.Rl" OF COl"~lC:RESS

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

the soul remain imprisoned in its temple,

the soul remain imprisoned in its temple,

ignorant that there is a temple garden,

for lack of demanding help from the

ignorant that there is a temple garden,

gardener.

This is how Subba Rao speaks of the

for lack of

gardener, in Esoteric Writings.

demanding help from the

" Sebona, the gardener is intuition.

' They cannot make a phantom of me,'

gardener.

I

declares Sebona; and in saying so this

unsophisticated but honest rustic truly

This is

reveals his own mystery."

how Subba Rao speaks of the

While Sensa is in the garden the very

existence of ambition is forgotten by

gardener, in Esoteric Writings.

him. Agmabd controls him when he is

within the temple walls, but not when he

“

enters into that higher consciousness

Sebona, the gardener is intuition.

which is represented by the garden. His

intuition is then his guide, and leads

‘They cannot make

him to the sacred lotus tank without de-

a phantom of me,’

lay and we are at once at the heart of

•the mystery, in the thick of the story;

declares Sebona; and in saying so this

47

unsophisticated but honest rustic truly

reveals his own mystery.”

While Sensa is in the garden the very

existence of ambition is forgotten by

him.

Agmabd controls him when he is

within the temple walls, but not when he

enters

into that higher consciousness

which is represented by the garden. His

intuition is then his guide, and leads

him to the sacred lotus tank without de-

lay and we are at once at the heart of

-the mystery, in the thick of the story;

47

Di ;:iI.i:::-*:l:;:

1IIIi:;:iI ‘xl fr::I"1

l F-JTEF3. N ET a’-'. F‘-. CI Hl "J E

Ll B F1. /4. F1. ‘Y’ O F C O N [3 F’-. E55

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

the battle has begun. His own spiritual

the battle has begun. His own spiritual

intelligence is within this garden, and

by its aid he can perceive the light of the

intelligence is within this

Logos, — wisdom. We are shown, practi-

garden, and

cally, what is waking clairvoyance, as,

later on we are shown, practically, what

by its aid he can perceive the light of the

is mediumship. By the help of intu-

ition Sensa raises himself into conscious-

ness in his spiritual body [the sixth prin-

Logos,—wisdom. We are shown, practi-

ciple of man according to the sevenfold

constitution of the microcosm derived

cally, what is waking clairvoyance, as,

from Brahminical philosophy]. This

spiritual being in its awakened and en-

later

lightened state is able to perceive wis-

on we are shown, practically, what

dom, and therefore Sensa, the human

monad, is able to hold direct communi-

is mediumship. By the help of intu-

cation with the Logos. Intuition has

led him to the home of the Lady of

the Lotus, passing by all the other

ition Sensa raises himself into conscious-

flowers, drawn by the sound of the

" delicate-voiced " waters. There he ness in his spiritual body [the sixth prin-48

ciple of man according to the sevenfold

constitution of the microcosm derived

from

Brahminical philosophy].

This

spiritual being in its awakened and en-

lightened state is able to perceive wis-

dom, and therefore Sensa, the human

monad, is able to hold direct communi-

cation with the Logos.

Intuition has

led him to the home of the Lady of

the Lotus, passing by all the other

flowers, drawn by the sound of the

“delicate-voiced” waters.

There he

48

[IIi:_3iti:&:3 ta.’

lIIIi:_3iI‘3| fI':::P‘:

|NTERl‘~lET r’~'.RCH|‘v"E

L|BRAR‘r' OF CONGRESS

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

sees the Goddess of Truth, and endeav-

sees the Goddess of Truth, and endeav-

ours to approach her; but he is not

strong enough to succeed in this first at-

tempt, and sinks down through the planes

ours

to

approach her; but he is not

of consciousness till with the gardener's

help he re-enters the walls of the temple.

strong enough to succeed in this first at-

He does so by a different gate from that

by which he had come forth — the way is

now not that of instinct, but of knowl-

tempt, and sinks down through the planes

edge.

And now it is necessary to consider the

of consciousness till with the gardener’s

exquisite and wonderful mystery of the

Lotus Tank.

In the astral body, or etheric double of

help he re-enters the walls of the temple.

man, there exist centres of life, or con-

sciousness, which correspond to the nerv-

He does so by a different gate from that

ous ganglia of the physical body. In

the ethereal body, as we are taught by

ancient Hindu mystical writers as well

by which he had come forth——the way is

as by seers of the present day, exist cen-

tres which are known by the Sancrit

now not that of instinct, but of knowl-

49

edge.

And now it is necessary to consider the

exquisite and wonderful mystery of the

Lotus Tank.

In the astral body, or etheric double of

man, there exist centres of life, or con-

sciousness, which correspond to the nerv-

ous

ganglia of the physical body.

In

the ethereal body, as we are taught by

ancient Hindu mystical writers as well

as by seers of the present day, exist cen-

itres which are known by the Sancrit

49

Di;it.i:::-*:I: ;:

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

word for them " Chakras " as it is diffi-word for them “ Chakras” as it is diffi-

cult to convey the meaning in a single

word of any modern language. A

Chakra is a wheel of living fire, and as

cult to convey the meaning in a single

the ego developes its higher form it

learns to use these psychic powers of its

word of

etheric double and then the correspond-

any

modern language.

A

ing powers of its ethereal body. As St.

Paul put it, having been sown a psyche it

Chakra is a wheel of living fire, and as

is raised a quickening spirit. The Chakra

of the brain is the seventh and highest,

the

and according to the Yogins must be-

ego developes its higher form it

come living and conscious before en-

lightenment can be attained. Its San-

learns to use these psychic powers of its

crit name is " Sahasrava Chakram."

which means the centre of the thousand-

etheric double and then the

petalled lotus — what Sebona calls " the correspond-home of our Lady of the Lotus." Subba

Rao in his exposition of the Idyll of the

ing powers of its ethereal body. As St.

White Lotus draws special attention to

what he declares is the real meaning of

Paul

50

put it, having been sown a psyche it

is raised a quickening spirit. The Chakra

of the brain is the seventh and highest,

and according to the Yogins must be-

come

living and conscious before en-

lightenment can be attained. Its San-

crit name is

“

Sahasrava Chakram.”

which means the centre of the thousand-

petalled lotus—what Sebona calls “the

home of our Lady of the Lotus.” Subba

Rao in his exposition of the Idyll of the

White Lotus draws special attention to

what he declares is the real meaning of

50

[IIi:_3i[i:5-f; Ij-_.-

1:'Ii:_3iI’.‘1|ll 13!“:

I l'-JTEFWET I-'.FiCH|'w"E

Ll B Fi..r‘i.F‘..‘Y' OF COP-JGRESS

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

the Lotus Tank in the garden. He

the Lotus Tank in the garden. He says

says

" Sahasrava Chakram in the brain is

often spoken of as a Lotus tank in the

“

Sahasrava Chakram in the brain is

Hindu mystical writings. The ' sweet-

sounding water ' of this tank is described

often

as Amritam or Nectar Padma, the White

spoken of as a Lotus tank in the

Lotus, is said to have a thousand petals,

as has the mysterious Sahasravam of the

Hindu mystical writings. The ‘sweet-

Yogis. It is an unopened bud in the

ordinary mortal, and just as a lotus

opens its petals and expands in all its

sounding water ’ of this tank is described

beauty when the sun rises above the

horizon and sheds his rays on the flower,

so does the Sahasravam of the neophyte

as Amritam or Nectar Padma, the White

open and expand when the Logos begins

to pour its light into its centre. When

Lotus, is said to have a thousand petals,

fully expanded it becomes the glorious

seat of the Lady of the Lotus, the sixth

principle of man ; and sitting on this

as has the mysterious Sahasravam of the

flower the great goddess pours out the

waters of life and grace for the gratifica-

Yogis. It is an unopened bud in the

51

ordinary mortal, and just as a lotus

opens its petals and expands in all its

beauty when the sun rises above the

horizon and sheds his rays on the flower,

so does the Sahasravam of the neophyte

open and expand when the Logos begins

to pour its light into its centre.

When

fully expanded it becomes the glorious

seat of the Lady of the Lotus, the Sixth

principle of man; and sitting on this

flower the great goddess pours out the

waters of life and grace for the gratifica-

SI

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

tion and regeneration of the human

tion and regeneration of the human

soul." *

He goes on to say that the followers

soul.” *

of Hatha Yoga, (which is the endeav-

our to develope the soul by psycho-

physical training, such as " posture " and He goes on to say that the followers

the regulation of the breath,) believe

that in the ecstatic trance known as

of Hatha Yoga, (which is the endeav-

Samadhi the soul can reach this thousand

petalled flower and " obtain a glimpse of the Splendour of the Spiritual Sun."

our

to

develope the soul by psycho-

But this is a most profound and difficult

effort, and is not the result of concentra-

“

posture ” and

tion, or of trance alone, but is attained

physical training, such as

through sushumna (the dath of the Kab-

balists). This requires much physical

the regulation of the breath,) believe

and psychic knowledge and effort. The

path of the Hatha Yoga exits for those

who are so steeped in materialism that it

that in the ecstatic trance known as

is necessary for them to begin l)y the

* Page 344, " Esoteric Writingrs."

Samadhi the soul can reach this thousand

52

petalled flower and “ obtain a glimpse of

the Splendour of the Spiritual Sun."

But this is a most profound and difficult

effort, and is not the result of concentra-

tion, or of trance alone, but is attained

through sushumna (the dath of the Kab-

l)alists).

This requires much physical

and psychic knowledge and effort. The

path of the Hatha Yoga exits for those

who are so steeped in materialism that it

is necessary for them to begin by the

* Page 244, “ Esoteric Writings."

52

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

control of the body before attempting to

control of the body before attempting to

control the thinking principle. There are

many followers of Hatha Yoga in the

control the thinkingprinciple. There are

present day, but unfortunately there is

an indisposition to study profoundly so

as to obtain the whole teaching at the

many followers of Hatha Yoga in the

fountain-head. The bits and scraps

of it which are practised, such as

present day, but unfortunately there is

" breathing " and " posture ", partially understood and separated from the

whole, are a great danger to those who

an indisposition to study profoundly so

attempt them. " Concentration " without due understanding and due prepa-

as to

obtain the whole teaching at the

ration is the greatest danger of all. The

follower of Hatha Yoga who is deter-

mined to attain success by that method

fountain-head.

The

bits and

scraps

will give twenty years to the conquest of

his body, before attempting anything

of

it

which

are

practised, such as

further. This path is the slowest route

of all to the goal. Patanjali Yoga com-

(C

mences with the control of the mind and

“breathing” and

posture ”, partially

53

understood

and

separated from the

whole, are a great danger to those who

attempt them.

“Concentration” with-

out due understanding and due prepa-

ration is the greatest danger of all. The

follower of Hatha Yoga who is deter-

mined to attain success by that method

will give twenty years to the conquest of

his body, before attempting anything

further. This path is the slowest route

of all to the goal. Patanjali Yoga com-

mences with the control of the mind and

353

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

thinking principle, taking for granted

thinking principle, taking for granted

diat the body is in subjection. But it is

fully admitted by ancient writers that

that the body is in subjection. But it is

instantaneous illumination is possible by

means of intuition. And in Sensa we

have the soul which, if it has sought to

fully admitted by ancient writers that

reach wisdom by the weary way of

Hatha Yoga, or the lofty method of

instantaneous illumination is

Patanjali Yoga, has left all this in the

possible by

past. He is capable of absolute faith, he

is a seeker after absolute truth, and

means of

intuition.

And in Sensa we

therefore by the guidance of his own

intuition he is able to raise himself in a

flash of enlightenment, to the sacred

have the soul which, if it has sought to

water tank, which is the awakened organ

of perception of his spiritual form ; and

reach wisdom by the

for a moment of supreme joy, to gaze

weary way of

upon wisdom.

And now we come to the point where

Hatha Yoga, or the lofty method of

the intense and vital teaching of Light

on the Path is needed. The uttermost

Patanjali Yoga, has left all this in the

54

past. He is capable of absolute faith, he

is a seeker after absolute truth, and

therefore by the guidance of his own

intuition he is able to raise himself in a

flash of enlightenment, to the sacred

water tank, which is the awakened organ

of perception of his spiritual form; and

for a moment of supreme joy, to gaze

upon wisdom.

And now we come to the point where

the intense and vital teaching of Light

on the Path is

needed.

The uttermost

54

[IIi:_:iti:&:3 l: 1:

[II i:_:iI‘3| fI':::P‘:

IF'-JTERF-JET AFICHI‘-J'E

LIBRARY OF COl‘~lCuRESS

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

tragedy of the soul, its deep degradation,

tragedy of the soul, its deep degradation,

may be spared the neophyte who has

learned to " kill out ambition." But may be spared the neophyte who has

Sensa has not learned this lesson. Am-

bition is the incentive to effort for the

learned to “kill out ambition.”

But

ordinary man; it is that which brings

him even upon the path. For to become

Sensa has not learned this lesson.

Am-

an occultist is the highest ambition of

man. And Sensa, who is upon the path,

who is capable of instantaneous illumi-

bition is the incentive to effort for the

nation, has not learned that he must dom-

inate the qualities of human nature be-

fore he can safely enter upon the exer-

ordinary man; it is that which brings

cise of his super-nature. Therefore in-

stead of controlling ambition he is con-

him even

trolled by it. Dark-visaged, unnamed

upon the path. For to become

instincts press upon him; they are the

creatures and tools of ambition. And

an

occultist is the highest ambition of

intuition is of no use to Sensa now.

Sebona cries out, " you have seen — you are a teacher of men " — and hands him

man.

And Sensa, who is upon the path,

55

who is capable of instantaneous illumi-

nation, has not learned that he must dom-

inate the qualities of human nature be-

fore he can safely enter upon the exer-

cise of his super—nature. Therefore in-

stead of controlling ambition he is con-

trolled by it.

Dark-visaged, unnamed

instincts press upon him; they are the

creatures and tools of ambition.

And

intuition is of no use to Sensa now.

Sebona cries out, “you have seen——you

are a teacher of men ”—and hands him

55

Di;:iIi:::~’: I:

CIH:;:H “ll fr-:I"1

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Ll E? F1. F4. F’-. O F C C) H C: R ESS

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

over to the instincts of the lower nature

over to the instincts of the lower nature

which place him immediately in the thrall

of ambition.

which place him immediately in the thrall

This is a profound lesson for the neo-

phyte, hard to learn. He does not know

that until he has learned, he cannot teach.

of ambition.

A glimpse of wisdom is enough to make

him think he is a teacher of men ; and

This is

his intuition leaves him helpless. From

a profound lesson for the neo-

want of knowledge he fails under this

first great temptation and becomes the

phyte, hard to learn. He does not know

tool of his own ambition. There are

those in all ages who go thus far, and

no further, who are so completely dom-

that until he has learned, he cannot teach.

inated by the ambition which seizes upon

them that never again do they see the

A glimpse of wisdom is enough to make

Lady of the Lotus. And now begins the

battle — is this to be Sensa's fate? or not.

Ambition alone was not tempting

him think he is a teacher of men; and

enough to seize and possess the soul

which had so lately looked upon the Su-

his intuition leaves him helpless. From

56

want of knowledge he fails under this

first great temptation and becomes the

tool of his own ambition.

There are

those in all ages who go thus far, and

no further, who are so completely dom-

inated by the ambition which seizes upon

them that never again do they see the

Lady of the Lotus. And now begins the

battle—is this to be Sensa’s fate? or not.

Ambition alone

was

not

tempting

enough to seize and possess the soul

Which had so lately looked upon the Su-

56

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

preme ; and therefore, the high priest

preme; and therefore, the high priest

does not address Sensa when he comes

into his presence from the garden, nor

does not address Sensa when he comes

does he act alone. So soon as he has

looked upon the strange face of the

into his

illumined soul he goes for his great ally,

presence from the «garden, nor

his brother, as he calls him, Kamerj Baka.

This high priest is clearly shown by the

does he act alone.

So soon as he has

movement of the story to be the person-

ification of human desire.

All the lower qualities of the man's

looked upon the strange face of the

nature now rise into activity, anxious, and

determined, to obtain the mastery over

illumined soul he

the higher nature and use its supreme

goes for his great ally,

gift of perception for their own gratifica-

tion. In some natures the cold and

his brother, as he calls him, Kamen Baka.

heartless claim of ambition for power

and supremacy would have sufficed to

This high priest is clearly shown by the

eflfect this ; but this soul whose history

we are following is highly evolved, it is

full of love of beauty and of beautiful

movement of the story to be the person-

57

ification of human desire.

All the lower qualities of the man’s

nature now rise into activity,anxious, and

determined, to obtain the mastery over

the higher nature and use its supreme

gift of perception for their own gratifica-

tion.

In some natures the. cold and

heartless claim of ambition for power

and supremacy would have sufficed to

effect this; but this soul whose history

we are following is highly evolved, it is

'

full of love of beauty and of beautiful

57

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

pleasure, and therefore the priest who

personifies desire is called to consult

pleasure, and therefore the priest who

with Agmabd. Throughout the whole

struggle Agmabd holds the position of

personifies desire is called to consult

ruler among the priests; and Kamen

Baka, though called by him " my

brother " is dominated by him. This

with Agmabd. Throughout the whole

highly evolved soul is ambitions in de-

sire ; it seeks no common or crude gratifi-

struggle Agmabd holds the position of

cation. The lower instincts, personified

as younger priests, wait upon Sensa, re-

fresh him, and make him ready, so far

ruler among the priests; and Kamen

as is in their power, for the supreme

effort decided upon. For Kamen Baka

Baka, though called by him “my

has advised that the seer should be at

once taken straight into the presence of

Desire itself.* From her he draws his

brother” is dominated by him.

This

own inspiration direct, and he regards

her as that which is life. Agmabd per-

highly evolved soul is ambitions in de-

*Avi(lyd, " thedark sldeof human nature " SubhaRao

" The first illusion and the last" Ancient Wisdom.

58

sire; it seeks no common or crude gratifi-

cation.

The lower instincts, personified

as younger priests, wait upon Sensa, re-

fresh him, and make him ready, so far

as

is in their power, for the supreme

effort decided upon. For Kamen Baka

has advised that the seer should be at

once taken straight into the presence of

Desire itself.*

From her he draws his

own

inspiration direct, and he regards

her as that which is life. Agmabd per-

*Avidy(‘i.“thedark side of human nature ” Subba Baa

" The first illusion and the last" Ancient Wisdom.

58

Di ;:ir_i:e-1 I;-,4

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Ll B R. +’-‘. F1. ‘Y’ O F C O H C: F’-. E55

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

mJts himself to be led by this advice, and

mits himself to be led by this advice, and

lets the soul rest. From this rest it

awakens to find itself in darkness, the

lets the soul rest.

From this rest it

awful darkness of the Temple, and sur-

rounded by a dense crowd of beings

animated by desire alone, and eager to

awakens to find itself in darkness, the

use his priceless gift for their own ends.

The whole of his mysterious and in-

awful darkness of the Temple, and

finitely complex nature is demanding life

sur-

and gratification, and this fierce crowd,

silent in its passion takes the child in

rounded by a dense crowd of beings

its grip, and compels him to approach

the door of the innermost sanctuary

of his being, the dark and awful

animated by desire alone, and eager to

holy of holies. The circle of priests

which had surrounded his couch when

use his priceless gift for their own ends.

he awoke, closes round him as he

moves at the command of Agmabd and

he passes on his way, powerless. For

The whole of his mysterious and in-

not only do these nearest close about

him, but they are closed upon by

finitely complex nature is demanding life

59

and gratification, and this fierce crowd,

silent in its passion takes the child in

its grip, and compels him to approach

the door of the innermost sanctuary

of

his being, the dark and awful

holy of holies. The circle of priests

which had surrounded his couch when

he

awoke, closes round him as he

moves at the command of Agmabd and

he passes on his way, powerless. For

not only do these nearest close about

'

him, but they are closed upon by

59

[u;:m::;': l:_:

CIH:;:H ’-.l ll :1".

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

others, and in

Others, and in every direction, so far as

every direction, so far as

he can see, the crowd closes in. Is

not this the true picture of the awaken-

he can see, the crowd closes in.

Is

ing of manhood and womanhood? The

whole being arises in a storm of agita-

tion, to demand of brief human life all

not this the true picture of the awaken-

that it has to give ; the little spark of divinity in its midst is led hither and thither ing of manhood and womanhood? The

by it. And the horizon is scarcely to be

seen, or the world outside remembered,

for the turbulence and growing strength

whole being arises in a storm of agita-

of all these strange qualities which go to

the making of a human being. Sensa,

tion, to demand of brief human life all

passing to the inner sanctuary, catches

a faint glimpse of the outer world

he has left and it is to him like

that it has to give; the little spark of di-

the face of an old friend. Prisoned in

the microcosm he looks for a fleeting in-

vinity in its midst is led hither and thither stant upon the macrocosm before he enters the deepst darkness of the tomb into

which he has descended.

by it. And the horizon is scarcely to be

60

seen, or the world outside remembered,

for the turbulence and growing strength i

of all these strange qualities which go to

the making of a human being. Sensa,

passing to the inner sanctuary, catches

a

faint glimpse of the outer world

he has left and it is to him like

the face of an old friend.

Prisoned in

the microcosm he looks for a fleeting in-

stant upon the macrocosm before he en-

ters the deepst darkness of the tomb into

which he has descended.

60

*;

DENIES bk’

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

He is not conquered yet ; he is still the

He is not conquered yet; he is still the

unsullied soul, and the first sight of the

lambent fire of Desire makes him alarmed

and miserable; and when he sees its ac-

unsullied soul, and the first sight of the

tual form he is filled with horror. Desire

commands him to enter the sanctuary

lambent fire of Desire makes him alarmed

alone, and he neither can nor will do so.

Then in anger she reveals her face to

him and he shrinks with loathing and

and miserable; and when he sees its ac-

fear, falling once more into unconscious-

ness. Again the strain had been too

tual form he is filled with horror. Desire

great for him ; the first time it was the

attempt to reach the light of the Logos

which was beyond his strength ; now the

commands him to enter the sanctuary

revulsion from that which lurks in the

darkness of his own lower nature utterly

alone, and he neither

exhausts him. This is a crisis in life

can nor will do so.

which every one experiences in himself

more or less definitely, and which those'

Then in anger she reveals her face to

who have the opportunity of watching

the change from youth to maturity take

him and he shrinks with

6i

loathing and

fear, falling once more into unconscious-I

ness.

Again the strain had been too

great for him; the first time it was the

attempt to reach the light of the Logos

which was beyond his strength; now the

revulsion from that which lurks in the

darkness of his own lower nature utterly

exhausts him.

This is a crisis in life

which every one experiences in himself

more or less definitely, and which those‘

who have the opportunity of watching

the change from youth to maturity take

61

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IZIIi:;iI‘:1I fr:::m

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

place in others,

place in others, are familiar with. To

are familiar with.

To

the one who is passing through it, nothing

else in the universe is of any importance

the one who is passing through it, nothing

for the time being; the amazement of

discovering within one's nature the great

else in the universe is of

cosmic forces which form the two arms

any importance

of the crucifix, at work and at war is so

bewildering. That good and evil should

for the time being; the amazement of

be encountering each other on the gen-

eral battlefield of human life, in the

affairs of men and of nations; is com-

discovering within one’s nature the great

paratively easy to understand ; but that

this same warfare should be found

cosmic forces which form the two arms

within one's own small heart is at first

a great surprise and a great shock. But

it is so; the fact is there, the microcosm

of the crucifix, at work and at war is so

reproduces the macroscosm in every de-

tail, and the great dark Queen of Desire

bewildering. That good and evil should

who is almost visible in the midst of the

carnage of a revolution is quite visible

to the spiritual seer in the dark place of

be encountering each other on the gen-

62

eral battlefield of human life, in the

affairs of men and of nations; is com-H

paratively easy to understand; but that

this same warfare should be found

within one’s own small heart is at first

a great surprise and a great shock.

But

it is so; the fact is there, the microcosm

reproduces the macroscosm in every de-

tail, and the great dark Queen of Desire

who is almost visible in the midst of the

carnage of a revolution is quite visible

to the spiritual seer in the dark place of

62

[:Ii.;ir.i:e-1 |;-,-

Clligil 3| lI:::l"'|

ll“-JTEFU"-JET ARtIiHl"J'E

L|BR.Fa‘.F‘-.'Y' OF CO!‘-lCaF‘-.ESS

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

his own inner nature. The vision leaves

his own inner nature. The vision leaves

him almost lifeless, helpless and amazed.

When he recovers from the swoon and

him almost

cries aloud in terror at the recollection

lifeless, helpless and amazed.

of what he has seen, a priest who is in

attendance upon him, a representative of

When he recovers from the swoon and

his lower mentality, offers him fresh

water and brings light into his room.

And then he proceeds to urge upon him

cries aloud in terror at the recollection

that he need not fear, that it is only his

youth which makes him afraid, that he

of what he has seen, a priest who is in

has received great honour, that the gaze

of " our all powerful lady " is enough to make a man swoon. This priest is evi-attendance upon him, a representative of

dently an emissary of Agmabd's for he

speaks as one who has been told what to

his lower mentality, offers him fresh

say, and recites his lesson well. He bids

the youth not to rebel against the vision,

but to appreciate the honour which has

water and brings light into his room.

fallen on him; and above all not to be

afraid. The arguments brought forward

And then he

63

proceeds to urge upon him

that he need not fear, that it is only his

youth which makes him afraid, that he

has received great honour, that the gaze

of “ our all powerful lady ” is enough to

make a man swoon.

This priest is evi-

dently an emissary of Agmabd’s for he

speaks as one who has been told what to

say, and recites his lesson well.

He bids

the youth not to rebel against the vision,

but to appreciate the honour which has

fallen on him; and above all not to be

afraid. The arguments brought forward

63

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

by this priest are those which

by this priest are those which every soul,

every soul,"

horror struck at the first sight of evil

within itself hears from its urgent de-

horror struck at the first sight of evil

sire — nature, and the instincts attend-

ant upon that nature. " Surely the world within itself hears from its

and all that is in it exists for the pleas-

urgent de-

ure of the soul ; is it not mere cowardice

to shrink from that which arises natur-

sire—nature, and the instincts attend-

ally and which draws and leads all

men ? " Unable to answer such ques-

ant

tions the weary and terrified soul looks

upon that nature. “ Surely the world

for the help of intuition and asks for

Sebona. The thought of going into the

and all that is in it exists for the pleas-

wonderful and beautiful garden of his

soul rejoices Sensa, and he waits pa-

tiently for Sebona to be aroused and

ure of the soul; is it not mere cowardice

brought to him. Intuition does not

work in the dark ; it needs the light of

to shrink from that which arises natur-

the sun, it lives and moves in life and

light and beauty. Its quickest and keen-

est moment is at the wonderful hour of

ally and which draws and leads all

64

men?”

Unable to answer such ques-

tions the weary and terrified soul looks.

for the help of intuition and asks for

Sebona.

The thought of going into the

wonderful and beautiful garden -of his

soul rejoices Sensa, and he waits pa-

tiently for Sebona to be aroused and

brought to him.

Intuition does not

work in the dark; it needs the light of

the sun, it lives and moves in life and

light and beauty. Its quickest and keen-

est moment is at the wonderful hour of

64

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OF- THE IDYLL OF THE WHITE LOTUS.

dawn; and the

OF THE IDYLL OF THE WHITE LOTUS.

weary spirit must wait

dawn ; and the weary spirit must wait

for the first faint ray of light before in-

for the first faint ray of light before in-

tuition is strong enough to come to his

aid. Then the priest, whose words had

tuition is

chilled and disheartened Sensa, summons

strong enough to come to his

the gardener, and Sebona, — " human !

loving," — if uncouth and dark, comes to aid.

Then the priest, whose words had

the sad and shadowy room where the

spirit is brooding. This description of a

weary and hopeless night vigil, followed

chilled and disheartened Sensa, summons

by a return of courage and hope when

the dawn comes, will be recognised by

the gardener, and Sebona,—“ human!

most people ; it is a part of the common

lot and general experience of man. Se-

bona kneels humbly beside the gifted

loving,”—if uncouth and dark, comes to

child, who demands of him an explana-

tion of the reason for his being horri-

the sad and shadowy

fied by the sight of the ghastly face of

room

where the

Desire. Sebona does not attempt to an-

swer this question but leads him forth at

spirit is brooding. This description of" a once among the flowers, and when the

65

weary and hopeless night vigil, followed

by a return of courage and hope when

the dawn comes, will be recognised by

most people; it is a part of the common

lot and general experience of man. Se-

bona kneels humbly beside the gifted

child, who demands of him an explana-

tion of the reason for his being horri-

fied by the sight of the ghastly face of

Desire.

Sebona does not attempt to an-

swer this question but leads him forth at

once among the flowers, and when the

65

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THE STORY OF SENSA, AN INTERPRETATION

joy of life has seized again

TflE STORY OF SENSA, AN INTERPRETATION

upon the child,

joy of life has seized again upon the child, points out to him that in spite of the

points out to him that in spite of the

darkness and its horrors, the sun rises

again and again in all his magnificence.

darkness and its

Then he leads Sensa, unawares, to the

horrors, the sun rises

lotus tank and asks him if he sees the

goddess. Sensa is still full of fear, and

again and again in all his magnificence.

dreads to see the dark and cruel face of

Desire. But when he looks up the fair

Then

woman of the Lotus * is once again be-

he leads Sensa, unawares, to the

fore him and he knows that intuitively

he has once more reached her home. Se-

lotus tank and asks him if he sees the

bona urges him to speak to her, and falls

again upon his knees to watch the great

event which might possibly now take

goddess. Sensa is still full of fear, and

place, of the opening of communication

between man's higher nature and the Di-

dreads to see the dark and cruel face of

vine itself. Sensa attempts to approach

her, again, and with Sebona's help,

reaches the water tank in his higher con-

Desire.

But when he looks up the fair

* Vidya, wisdom.

66

woman of the Lotus * is once again be-

fore him and he knows that intuitively

he has once more reached her home. Se-

bona urges him to speak to her, and falls

again upon his knees to watch the great

event which might possibly now take

place, of the opening of communication

between man’s higher nature and the Di-

vine itself.

Sensa attempts to approach

her, again, and with Sebona’s help,

reaches the water tank in his higher con-

* Vidyiz‘, wisdom.

66

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OF.THE IDYLL OF THE WHITE LOTUS.

sciousness and touches the

OF THE IDYLL OF THE WHITE LOTUS.

very garment

sciousness and touches the very garment

of the goddess where it falls upon the

of the goddess where it falls upon the

surface of the water. He tries to look

into her face, but light radiates from it

surface of the water.

He tries to look

and he cannot see it because of its glory.

He is blinded by the splendour of the

Logos. The Lily Queen addresses him,

into her face, but light radiates from it

and this gives him courage to ask the

question which fills his soul and haunts

and he

him.

cannot see it because of its glory.

" Mother, what of the darkness f "

Poor quivering human soul, asking of

He is blinded by the splendour of the

its own highest the question of the ages

— how to deal with its own lowest. And

now the Logos itself gives in plain words

Logos. The Lily Queen addresses him,

the grand teaching of the ages, taught

always by every true philosopher and

and this gives him

mystic.

courage to ask the

" The darkness is not to be feared ; it is to be conquered and driven back as

question which fills his soul and haunts

the soul grows stronger in the light."

67

him.

“ Mother, what of the darkness?”

Poor quivering human soul, asking of

its own highest the question of the ages

—how to deal with its own lowest. And

now the Logos itself gives in plain words

the grand teaching of the ages, taught

always by every true philosopher and

mystic.

“ The darkness is not to be feared; it

is to be conquered and driven back as

the soul grows stronger in the light.”

57

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THE STORY OF SENSA, AN INTERPRETATION

If

THE STORY OF SENSA, AN INTERPRETATION

the darkness of man’s own inner

If the darkness of man's own inner

nature is not to be feared, then is there

nature is not to be feared, then is there

nothing in the cosmos which can strike

him with dismay or fill him with alarm.

For the darkness of " the innermost

nothing in the cosmos which can strike

sanctuary of the Temple " is of the same substance as that of Hell itself. The

him with dismay or fill him with alarm.

Lily Queen explains to the seer, in simple

language, that this innermost sanctuary

of the Temple is secluded from the light

For the darkness of “the innermost

of day in order that it may be illumined

by the light of the spirit. It is not so

illumined because the " blind priests "

sanctuary of the Temple ” is of the same

the qualities of man's nature which are

drawn from darkness (Tamas) comfort

substance as that of Hell itself.

The

themselves with its brood, and resist illu-

mination.

Lily

These same priests, with their attend-

Queen explains to the seer, in simple

ant brood of the evil thoughts of dark-

ness, were already at work upon their

language, that this innermost sanctuary

task of shutting out the light of the spirit.

68

of the Temple is secluded from the light

of day in order that it may be illumined

by the light of the spirit. It is not so

illumined because the “blind priests”

the qualities of man’s nature which are

drawn from darkness (Tamas) comfort

themselves with its brood, and resist illu-

mination.

These same priests, with their attend-

ant brood of the evil thoughts of dark-

ness, were already at work upon their

task of shutting out the light of the spirit.

68

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OF.THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

Sensa was drawn back, in suffering, from

Sensa was drawn back, in suffering, from

the high place he had reached; Sebona

stood rebuked and downcast. Ambition

and Desire, in the persons of the two high

the high place he had reached; Sebona

priests, placed themselves one on each

side of the soul, and made it understand

stood rebuked and downcast. Ambition

that its place was between them. Thus

Sensa re-entered the " gloomy gates " of the Temple, leaving the place of spirit-and Desire, in the persons of the two high

ual light and life, guarded and guided by

these two ruling and dominant passions

priests, placed themselves

of human nature. He approaches his

one

on

each

doom ; he enters upon his term of slav-

ery. There will be resistance — there will

side of the soul, and made it understand

be veiled and fearful rebellion — there

will be flashes of illumination — but from

that its place

now until the final great ordeal Sensa is

was between them.

Thus

guarded as a prisoner by the strong

qualities of his own lower nature, and

Sensa re-entered the “ gloomy gates” of

bidden to serve them as a slave serves.

69

the Temple, leaving the place of spirit-

ual light and life, guarded and guided by

these two ruling and dominant passions

of human nature.

He approaches his

doom; he enters upon his term of slav-

ery.

There will be resistance—there will

be veiled and fearful rebellion—there

will be flashes of illumination——but from

now until the final great ordeal Sensa is

guarded as a prisoner by the strong

qualities of his own lower nature, and

bidden to serve them as a slave serves.

69

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

CHAPTER IV.

Ambition now assumes absolute control

over the developing nature, and compels

intuition to remain silent, not allowing

it to approach the soul. Sensa is impris-

oned in the sanctuary of the Temple,

guarded and watched by the crowd of

CHAPTER IV.

lower instincts which figure as novices

and priests in the drama. He is prevented

from going forth into the garden, or from

meeting the gardener. The composite

nature, approaching maturity, demands

AMBITION now assumes absolute control

success in its undertakings, and is coerced

by its overwhelming crowd of lower in-

over the developing nature, and compels

stincts into measuring success by the

standard of the world. Wisdom and

pure spirituality are of no use to one who

intuition to remain silent, not allowing

desires to win prizes. Intuition makes a

70

it to approach the soul. Sensa is impris-

oned in the sanctuary of the Temple,

guarded and watched by the crowdof

lower instincts which figure as novices

and priests in the drama. He is prevented

from going forth into the garden, or from

meeting the gardener. The composite

nature, approaching maturity, demands

success in its undertakings, and is coerced

by its overwhelming crowd of lower in-

stincts into measuring success by the

standard of the world.

\Visdom and

pure spirituality are of no use to one who

desires to win prizes. Intuition makes a

70

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OF. THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

great effort to lead the soul into the

great effort to lead the soul into the

higher places which belong to it, and

finding it is not able to come to the lotus

higher places which belong to it, and

tank, Sebona plucks a bloom — a flower

of wisdom — and sends an emissary of

his own to take it to Sensa in his im-

finding it is not able to come to the lotus

prisonment. A strange imprisonment it

is, for the soul is shut in its temple by

tank, Sebona plucks a bloom_—a flower

those who should be its servants, as a

king might be locked in his palace by his

people. Sensa receives the flower of wis-

of wisdom—and sends an emissary of

dom with the utmost delight and cher-

ishes it " as though it were the breathing his

form of one I loved." His great anxiety own to take it to

Sensa in his im-

is to hide it from the alien eyes which

surround him. Encouraged by the pos-

prisonment. A strange imprisonment it

session of this precious thing Sensa

speaks boldly to Agmabd, and tells him

he cannot endure the dullness and soli-

is, for the soul is shut in its temple by

tude of his imprisonment in the Temple.

When relating this Sensa stays to tell the

those who should be its servants, as a

71

king might be locked in his palace by his

people. Sensa receives the flower of wis-

dom with the utmost delight and cher-

ishes it “ as though it were the breathing

form of one I loved.” His great anxiety

is to hide it from the alien eyes which

surround him.

Encouraged by the pos-

session of this precious thing Sensa

speaks boldly to Agmabd, and tells him

he cannot endure the dullness and soli-

tude of his imprisonment in the Temple.

When relating this Sensa stays to tell the

71

I

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

reader that five

reader that five years later he would not

years later he would not

have dared to address Agmabd in such a

manner. Five years later he was the

have dared to address Agmabd in such a

slave of ambition, as are so many of the

great and successful of the world. They

obey its dictates without hesitation.

manner.

Five years later he was the

And in a little while Sensa would reach

and pass through that condition. But as

slave of ambition, as are so many of the

yet ambition does not mean all to him.

He knows there are intensely desirable

things in the cosmos which are outside

great and successful of the world. They

the scope of human ambition. There-

fore he speaks boldly to Agmabd, who,

obey its dictates without hesitation.

knowing the latent power of the human

soul makes no angry reply, but places

before it a great and terrible temptation,

And in a little while Sensa would reach

which has to be encountered by all as

they pass along the path. It is early for

and

Sensa to meet it ; and fearing lest his

pass through that condition. But as

strength should fail before so great a

danger, the Lady of the Lotus herself

yet ambition does not mean all to him.

72

He knows there are intensely desirable

things in the cosmos which are outside

the scope of human ambition. There-

fore he speaks boldly to Agmabd, who,

knowing the latent power of the human

soul makes no angry reply, but places

before it a great and terrible temptation,

which has to be encountered by all as

they pass along the path. It is early for

Sensa to meet it; and fearing lest his

strength should fail before so great a

danger, the Lady of the Lotus herself

72

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

comes to his aid. Agmabd places before

comes to his aid.

Agmabd places before

him a volume bearing the title " the Arts and Powers of Magic " and tells him he

him a volume bearing the title “ the Arts

need never again be lonely if he looks

upon its pages. He does so, and immedi-

ately temptation, personified, appears

and Powers of Magic ” and tells him he

before him and offers him freedom

from his prison house. He offers to

need

gratify any wish, and " freedom from

never again be lonely_ if he looks

this room " is Sensa's one desire.

" Come " says the man in black, " fol-upon its pages.

He does so, and immedi-

low me."

" No ! " replies Sensa, " the high priests have imprisoned me — if I am

ately temptation, personified, appears

found escaping I shall be punished."

The events now taking place must all

before him and offers him freedom

be considered with the picture of Sensa

(on this plane) as a young man entering

from his

upon life, born well in mind. Ambition

prison house.

He offers to

directs that he shall take a high place in

the world. Is he to do so, or is he to

gratify any wish, and “freedom from

73

this

”

room

is

Sensa’s

one

desire.

“ Come” says the man in black, “ fol-

low me.”

“

No! ”

replies Sensa, “ the high

priests have imprisoned me—if I am

found escaping I shall be punished.”

The events now taking place must all

be considered with the picture of Sensa

(on this plane) as a young man entering

upon life, born well in mind.

Ambition

directs that he shall take a high place in

the world.

Is he to do so, or is he to

73

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

be a seer of spiritual truth disregarded

be

and despised by men ? Sensa knows well

a seer of

spiritual truth disregarded

the punishment which would fall on him

if he left his appointed place; the self-

and despised by men? Sensa knows well

contempt, the regret. But the tempter

does not stay to argue with him ; he

the punishment which would fall

merely says in a tone of command,

on him

" Come ! and look not back." This is the moment of greatest danger which

if he left his appointed place; the self-

has yet come to him. Had he obeyed the

tempter implicitly soul-death must have

been his lot. But his higher nature com-

contempt, the regret.

But the tempter

pels him to look back and see the conse-

quences of his attempt to secure free-

does not stay to argue with him; he

dom, and he beholds his beloved Lady of

the Lotus, and hears her voice calling

upon him to return. " Lady, I obey," he merely says in a tone of command,

murmurs, and is saved. Subba Rao, in

writing of the real nature of soul-death

“

Come! and look not back.”

This is

and the ultimate fate of a black magician,

says, " A soul — may place itself en rap-74

the moment of greatest danger which

has yet come to him. Had he obeyed the

tempter implicitly soul—death must have

been his lot.

But his higher nature com-

pels him to look back and see the conse-

quences of his attempt to secure free-

dom, and he beholds his beloved Lady of

the Lotus, and hears her voice calling

upon him to return.

“

Lady, I obey,” he

murmurs, and is saved.

Subba Rao, in

writing of the real nature of sou1—death

and the ultimate fate of a black magician,

says, “ A soul—may place itself en rap-

74

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

port with a spiritual or elemental exist-

port with a spiritual or elemental exist-

ence by evoking it, and concentrating its

attention on it for purposes of black

magic and Tantric worship. In such a

ence by evoking it, and concentrating its

case it transfers its individuality to such

existence and is sucked up into it, as it

attention

were. In such a case the black magician

on

it for purposes of black

lives in such a being, and as such a being

he continues till the end of Manwan-

magic and Tantric worship. In such a

tara." * Sensa is saved from this awful fate by his own sixth principle which

comes into the very sanctuary in which

case it transfers its individuality to such

the human soul is imprisoned, and calls

upon it to awaken from the " accursed

existence and is sucked up into it, as it

spell." He does so, and finds himself

in his prison house, quite alone, deserted

by his tempter and also by his higher self ; were.

In such a case the black magician

compelled to endure his solitude and

realise himself. He finds his flower of

lives in such a being, and as such a being

wisdom, but it is " languid." He clings to

* Esoteric Writings, p. 247.

75

he continues till the end of Manwan-

tara.” *

Sensa is saved from this awful

fate by his own sixth principle which

comes into the very sanctuary in which

the human soul is imprisoned, and calls

upon it to awaken from the “ accursed

spell.” He does so, and finds himself

in his prison house, quite alone, deserted

by his tempter and also by his higher self;

compelled to endure his solitude and

realise himself.

He finds his flower of

wisdom, but it is “ languid.” He clings to

* Esoteric Writings, p. 247.

75

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iIIIi:;iI 71' fv::'I'-1

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

it however, and places it within his robe.

it however, and places it within his robe.

By this faithful clinging to his blossom of

truth he is strengthened to pass through

the ordeal which follows, when Agmabd

By this faithful clinging to his blossom of

leads him blindfold into the inner holy of

holies and then bids him look upon the

truth he is strengthened to pass through

goddess of Desire. But when he dares

to gaze into the awful darkness fearing

to see the face of horror, it is upon the

the ordeal which follows, when Agmabd

glorious vision of the Lady of the Lotus

that his eyes fall. She soothes and com-

leads him blindfold into the inner holy of

forts him and bids him believe that he is

safe, although he has been placed in " the very dungeon of vice and falsehood,"

holies and then bids him look upon the

because he himself has entered her atmos-

phere. And now she utters perhaps the

goddess of Desire. But when he dares

most beautiful of all her speeches : " The royal flower of Egypt dwells upon the

sacred waters, which in their purity and

to gaze into the awful darkness fearing

peace fitly form its eternal resting place.

I am the spirit of the flower, I am sus-

76

to see the face of horror, it is upon the

glorious vision of the Lady of the Lotus .

that his eyes fall. She soothes and com-

forts him and bids him believe that he is

safe, although he has been placed in “ the

very dungeon of vice and falsehood,”

because he himself has entered her atmos-

phere. And now she utters perhaps the

most beautiful of all her speeches: “ The

royal flower of Egypt dwells upon the

sacred waters, which in their purity and

peace fitly form its eternal resting place.

I am the spirit of the flower, I am sus-

76

Digzitize-*: l: 1:

Clligil 3| ll1IIl"'i

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L|EFl.»3.Fl.'T" OP COF=lCuF‘-.ESS

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«OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

tained upon the waters of truth and my

tained upon the waters of truth and my

life is formed of the breath of the heav-

life is formed of the breath of the heav-

ens, which is Love."

At her bidding the weary soul lies

down to rest ; and ambition's record of

ens, which is Love.”

this great effort is contained in the one

word " Vain."

At her

77

bidding the weary soul lies

down to rest; and ambition’s record of

this great effort is contained in the one

word “ Vain.”

|IIIi:_3iti:&:3 l:;,.'

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

CHAPTER V.

The soul has escaped this great danger,

only to be met by more subtle and deeper

temptations. This is the ordained line of

progress, terrible in its steady advance

from one pitfall to another yet deeper.

Sensa awakes from rest, to find a

CHAPTER V.

white flower in his hand. Truth has re-

mained with him ; only a plucked blos-

som, but still a flower of wisdom. He

regards it with pleasure and is happy in

the contemplation of its perfect beauty.

THE soul has escaped this great danger,

Upon this mood of content and confi-

dence enters himself in another form,

only to be met by more subtle and deeper

called into being by this very content and

confidence.

A little girl, younger than himself and

temptations. This is the ordained line of

" bright as the sunshine " comes gayly 78

progress, terrible in its steady advance

from one pitfall to another yet deeper.

Sensa awakes from rest, to find a.

white flower in his hand. Truth has re-

mained with him; only a plucked blos-

som, but still a flower of wisdom.

He

regards it with pleasure and is happy in

the contemplation of its perfect beauty.

Upon this mood of content and confi-

dence enters himself in another form.

called into being by this very content and

confidence.

A little girl, younger than himself and

“bright as the sunshine” comes gayly

78

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

into his seclusion and snatches the flower

into his seclusion and snatches the flower

from him, shaking the water from its

from him, shaking the water from its

leaves.

Man is tempted and betrayed by his

own powers, up to the very threshold of

leaves.

immortality.

This little girl is interpreted by Hindu

Man is

students as daiva-prakriti, the higher

tempted and betrayed by his

mind of man rejoicing in its perpetual

youth and power, and its capacity to

own powers, up to the veryithreshold of

revel in the primordial light. The

plucked bloom, separated from the root

of truth, led Sensa into this greatest

immortality.

danger of all to the highly evolved soul

and the highly sensitive mind. Subba

This little girl is interpreted by Hindu

Rao, in one of his lectures, speaking

of the " little girl of the Idyll,"

pointed out that daiva-prakiti is com-

students as daiva-prakriti, the higher

pared to a girl by Hindu writers and

the " protean power " being superior mind of

to daiva-prakriti therefore all the souls

man

rejoicing in its perpetual

79

youth and power, and its capacity to

revel

in

the primordial light.

The

plucked bloom, separated from the root

of truth, led Sensa into this greatest

danger of all to the highly evolved soul

and the highly sensitive mind.

Subba

Rao, in one of his lectures, speaking

of

the

“little girl of the Idyll,”

pointed out that daiva-prakiti is com-

pared to a girl by Hindu writers and

9

the “protean power’ being superior

to daiva-prakriti therefore all the souls

79

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

of human beings are made to be the

of human beings are made to be the

wives of Krishna. The httle girl is the

human soul upon that plane of glory and

wives of Krishna.

The little girl is the

pleasure with which Sensa had estab-

lished communication, and was indeed

none other than Sensa himself in another

human soul upon that plane of glory and

state, using another form and entering

another consciousness. It is well at this

pleasure with which Sensa had estab-

point in the story to recall the fact once

more that it is Egyptian and emanates

from an Egyptian source. Professor

lished communication, and was indeed

Wiedemann says of the Egyptian writ-

ings— " parts of the soul are treated in none other than Sensa himself in another

the tents as entirely independent beings."

He enumerates them as the " Ka " —

(which is the best known, and is generally

state, using another form and entering

understood as the etheric double)— the

" Osiris '"^i the immortal double)— the another consciousness. It is well at this

" Khou " (the " perfect shining one ") —

* Professor Wiedemann says that " Osiris " is sometimes used for the Immortal Double, sometimes for point in the story to recall the fact once

the Ka, (etheric double or astral form).

80

more that it is

Egyptian and emanates

from an Egyptian source.

Professor

Wiedemann says of the Egyptian writ-

ings—“ parts of the soul are treated in

the tents as entirely independent beings.”

He enumerates them as the “Ka”———

(which is the best known, and is generally

understood as the etheric double)—the

“ Osiris” *( the immortal double)—the

“ Khou ” (the “ perfect shining one ”)——-

* Professor Wiedemann says that " Osiris ” is sometimes used for the Immortal Double, sometimes for the K a. (ethericdouble or astral form).

80

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

the " Ba" (which was the human-headed the “ Ba ” (which was the human-headed

bird, depicted by the ancient Egyptians

as revisiting the mummy of the dead)

and three other independent souls. These

bird, depicted by the ancient Egyptians

last three are often named in the tents, as

the " Sahu " which wears the mumny as

revisiting the

wrappings, the " Khaibit " which is mummy of the dead)

shaped like a fan, and casts a shadow, and

the " Sekheni " " the reverend form "

and three other independent souls. These

which is the transfigured and quickened

spiritual being. Of these last three little

last three

is said in the tents ; they belong to that

are often named in the tents, as

higher nature of man whose functions

cannot be described in words. This sep-

the “Sahu” which wears the mumny

tenary conception of separate forms or

souls, acting on different planes of con-

sciousness and all attached to the physi-

wrappings, the “ Khaibit” which is

cal form or Temple, and all engaged in

working out the evolution of the ego,

shaped like a fan, and casts a shadow, and

must be borne In mind when considering

the story of Sensa. Later in the drama,

8i

the “Sekhem” “the reverend form”

which is the transfigured and quickened

spiritual being. Of these last three little

is said in the tents; they belong to that

higher nature of man whose functions

cannot be described in words.

This sep-

tenary conception of separate forms or

souls, acting on different planes of con-

sciousness and all attached to the physi-

cal form or Temple, and all engaged in

working out the evolution of the ego,

must be borne in mind when considering

the story of Sensa. Later in the drama,

81

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

when the little girl has fulfilled her task

when the little girl has fulfilled her task

of making Sensa a man of the world, the

young priest Malen appears as again

of making Sensa

Sensa himself in another form, an inner

a man of the world, the

personality, a more permanent self.

The " little girl " is a favoured servant young priest Malen appears as again

of Agmabd's ; she leads Sensa into places

of inexpressible pleasures and she draws

Sensa himself in another form,

him into games where as a matter of

an inner

course he succeeds beyond his fellows,

and " zvins all the prhes." Ambition personality, a more permanent self.

stimulates the soul in this world of con-

sciousness, and from the delightful ex-

periences which befall the soul in that

The “ little girl ” is a favoured servant

place of bliss, it returns to find itself no longer a free agent on the plane of hu-of Agmabd’s; she leads Sensa into places

man life. It has sold itself to ambition

and desire and must obey them implicitly ;

the pleasures of the mind are the pay-

of inexpressible pleasures and she draws

ment — some given already, some yet to

come, for the " little girl " tells him he him into

82

games where as a matter of

course

he succeeds beyond his fellows,

and wins all the j>ri::es.” Ambition

stimulates the soul in this world of con-

sciousness, and from the delightful ex-

periences which befall the soul in that

place of bliss, it returns to find itself no longer a free agent on the plane of human life.

It has sold itself to ambition

and desire and must obey them implicitly;

the pleasures of the mind are the pay-

ment—some given already, some yet to

come, for the “little girl ” tells him he

82

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or 'rI1‘E IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

is to play often with the children. She

is to play often with the children. She

tells him too that in future he is to dwell

among earth-fed flowers — no longer is he

to pluck blooms from the- lily of the

tells him too that in future he is to dwell

water-tank. And his first punishment is

to find himself uttering strange words

which to him (the soul) have no mean-

among earth—fed flowers—no longer is he

ing, for they appeal only to the lower na-

ture. His inspiration, poured into him

to pluck blooms from the. lily of the

from the Queen of Desire, causes him

to be worshipped, even by the most splen-

water—tank.

And his first punishment is

did of the priests. His brain is not

now " frenzied with the follies of his

own conceit " to use Agmabd's words,

to find himself uttering strange words

but he is obedient to the spell laid on him

by Desire and his speech gladdens and

which to him (the

satisfies the throng of priests who listen

soul) have no mean-

to him. All bow down before him ; the

novices kneel to offer him food ; His

ing, for they appeal only to the lower na-

room is made sweet and beautiful by

bushes of earth-fed flowers set about .it,

83

ture.

His inspiration, poured into him

from the Queen of Desire, causes him

to be worshipped, even by the most splen-

did of the priests.

His brain is not

now

“frenzied with the follies of his

own

conceit” to use Agmabd’s words,

but he is obedient to the spell laid on him

by Desire and his’ speech gladdens and

satisfies the throng of priests who listen

to him.

All bow down before him; the

novices kneel to offer him food; His

room

is made sweet and beautiful by

bushes of earth-fed flowers set about .it,

83

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

and great bunches of flowers are brought

to him to satisfy his love of beauty and

and great bunches of flowers are brought

fragrance. Agmabd stands silently

within the curtains which seclude the

to him to satisfy his love of beauty and

young seer from the other priests, but

Sensa is no longer afraid of him. In-

stead he is glad and proud, for he knows

fragrance.

Agmabd stands

silently

he has satisfied the demands of this cold

ruler. And soon Agmabd leaves him,

within the curtains which seclude the

and the " little girl " returns. It is for her now to lead the soul in to the great

ordeal. Agmabd knows that she alone

young seer from the other priests, but

can do it, and leaves her to the task,

while he summons the crowd of priests

Sensa is

to take part in the ceremonial and to

no longer afraid of him.

In-

prepare the couch covered with roses and

hedged about with flowers. Here the

stead he is glad and proud, for he knows

" little girl " induces Sensa to play with her at ball, so that he forgets to be

afraid. And when the sanctuary door

he has satisfied the demands of this cold

opens the " little girl " leads him to it 84

ruler.

And soon Agmabd leaves him,

and the “little girl” returns. It is for

her now to lead the soul in to the great

ordeal.

Agmabd knows that she alone

can

do it, and leaves her to the task,

while he summons the crowd of priests

to take part in the ceremonial and to

prepare the couch covered with roses and

hedged about with flowers. Here the

“little girl” induces Sensa to play with

her at ball, so that he forgets to be

afraid.

And when the sanctuary door

opens the “little girl” leads him to it

84

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

and so brings him to the dark goddess,

and so brings him to the dark goddess,

Avidya herself. He has now been

brought to her with such ga.y companion-

Avidya herself.

He

has

now

been

ship that he is not overcome with fear,

though the child leaves him. He is alone

brought to her with such gay companion-

with the personification of the dark side

of human nature. When the goddess

draws him to her he perceives that her

ship that he is not overcome with fear,

robe is a living thing, a drapery of coil-

ing snakes. And then terror falls on

though the child leaves him.‘ He is alone

the startled soul. The dark goddess

laughs at his fear and makes her robe

dim while she places her hand on his

with the personification of the dark side

forehead. Then fear left him forever.

Again he sees the living robe and be-

of human nature.

When the goddess

holds the serpents wreathing her body

and rearing themselves about her head ;

but he feels no terror. Doubtless he

draws him to her he perceives that her

knows now that the child who has been

his merry playmate is one of those terri-

robe is

ble serpents. She vanished as he en-

a living thing, a drapery of coil-

85

ing snakes. And then terror falls on

the startled soul.

The dark goddess

laughs at his fear and makes her robe

dim while she places her hand on his

forehead.

Then fear left him forever.

Again he sees the living robe and be-

holds the serpents wreathing her body

and rearing themselves about her head;

but he feels no terror.

Doubtless he

knows now that the child who has been

his merry playmate is one of those terri-

ble serpents.

She vanished as he en-

85

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

tered the presence of the goddess, going

tered the presence of the goddess, going

to her own place in the queen's robe.

The little girl is daiva-prakriti — so is the to her

beautiful woman of the city — they are

own

place in the queen’s robe.

identical, and both are himself, his own

mind, and both are a part of the living

The little girl is daiva—prakriti—so is the

robe of the dark queen. It is the souls

of men who clothe and veil the presence

beautiful

of the queen of darkness and her living

woman of

the city—they are

robe changes into such forms as they

desire and will to have.

identical, and both are himself, his own

Sensa is worn out with this severe ex-

perience and Agmabd, in order to pre-

vent too great a strain, allows Sebona to

mind, and both are a part of the living

take him into the garden and to let him

bathe in fresh water ; but he is not

robe of the dark

to take him to the lotus tank. This

queen.

It is the souls

is because he is so changed that he

cannot approach the royal flower or

of men who clothe and veil the presence

the sacred water, but seeks his

freedom from imprisonment, his rest

of the

86

queen of darkness and her living

robe changes into such forms as they

desire and will to have.

Sensa is worn out with this severe ex-

perience and Agmabd, in order to pre-

vent too great a strain, allows Sebona to

take him into the garden and to let him

bathe in fresh water; but he is not

to take him to the lotus tank.

This

is because he is so changed that he

cannot

approach the royal flower or

the

sacred

water,

but

seeks

his

freedom from imprisonment, his rest

86

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

and

and refreshment, in the astral fluid.

refreshment, in the astral fluid.

Nevertheless he sees the goddess of

truth, who comes to tell him that this

Nevertheless he sees the goddess of

mystic water is fed from the sacred tank ;

and that if instead of sinking in it he

rises and kneels upon it, and by another

truth, who comes to tell him that this

effort rises and stands upon it, he can do

so safely, it will support him. But while

mystic water is fed from the_ sacred tank;

making these efforts he must address

himself to the Logos and demand illumi-

nation. How plain a teaching this is to

and that if instead of sinking in it he

the many who find sufficient pleasure and

satisfaction in the experiences of the as-

rises and kneels

tral life, and regard these as true gifts of upon it, and by another

the spirit. But to them the Lady of the

Lotus will come, sooner or later, and lift

effort rises and stands upon it, he can do

them up as she lifted Sensa up. She does

this though she knows that he is about to

leave her; but she will not permit him to

so safely, it will support him.

But while

forget her utterly, and through the dark

years that follow, her sweet voice sings

making these efforts he must address

87

himself to the Logos and demand illumi-

nation.

How plain a teaching this is to

the many who find sufficient pleasure and

satisfaction in the experiences of the as-

tral life, and regard these as true gifts of the spirit. But to them the Lady of the

Lotus will come, sooner or later, and lift

them up as she lifted Sensa up. She does

this though she knows that he is about to

leave her; but she will not permit him to

forget her utterly, and through the dark

years that follow, her sweet voice sings

87

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I NT E R H ET A R

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

dimly in the obscurity of his brain and

dimly in the obscurity of his brain and

her words remain with him and, as he

expresses it " cast a strange Hght upon her words remain with him and, as he

my wretched hfe." For Sensa now be-

comes completely a man of the world,

(1

the soul within him being entirely dom-

expresses it

cast a strange light upon

inated by the two ruling passions of men,

ambition and desire. In the company of

his own mind, personified as the beauti-

my wretched life.”

For Sensa now be-

ful woman of the city, he drinks deep of

every kind of beautiful pleasure and is

comes completely a man of the world,

utterly happy. And then when Agmabd

gives the summons to the great ordeal

the soul within him being entirely dom-

which awaits him he sees the beautiful

woman revert to the shape of a serpent

of desire and is once more alone.

inated by the two ruling passions of men,

Everything connected with initiation

is purposely veiled and obscurely stated

ambition and desire.

In the

in all esoteric writings ; and so it is in

company of

this mystery-drama. But we know that

the initiate must gaze into the dark face

his own mind, personified as the beauti-

88

ful woman of the city, he drinks deep of

every kind of beautiful‘ pleasure and is

utterly happy. And then when Agmabd

gives the summons to the great ordeal

which awaits him he sees the beautiful

woman revert to the shape of a serpent

of desire and is once more alone.

Everything connected with initiation

is purposely veiled and obscurely stated

in all esoteric writings; and so it is in

this mystery-drama. But we know that

t.h<: initiate must gaze into the dark face 88

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

of Avidya and

of Avidya and upon the blinding light of

upon the blinding light of

the Logos. These ordeals are endured

by Sensa and clearly described. He suc-

the Logos.

These ordeals are endured

cumbs to the first ordeal and becomes the

interpreter and messenger of Avidya

herself. But having been able to see the

by Sensa and clearly described. He suc-

light of the Logos, he is strong enough

in the course of the final great trial to

cumbs to the first ordeal and becomes the

make a desperate effort for true freedom

and to obtain it. He is depicted as hav-

ing become inhuman in his ambition and

interpreter and messenger of Avidya

selfish in his desires ; and yet the great

effort is still possible. But it is only pos-herself. But having been able to see the

sible at the cost of life itself; Sensa dies in the struggle. The awful Ten drive

him forth from his body, which dies, and

light of the Logos, he is strong enough

the temple in which it dwelled is de-

stroyed. It must be remembered that the

in the

ten are not homeless when the temple is

course of the final great trial to

destroyed. They belong to the five-fold

field in which the human soul works out

make a desperate effort for true freedom

89

and to obtain it.

He is depicted as hav-

ing become inhuman in his ambition and

selfish in his desires; and yet the great

effort is still possible. But it is only possible at the cost of life itself; Sensa dies in the struggle. The awful Ten drive

him forth from his body, which dies, and

the temple in which it dwelled is de-

stroyed. It must be remembered that the

ten are not homeless when the temple is

destroyed. They belong to the five—fold

field in which the human soul works out

89

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I HT E R H ET A R

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

its evolution, and

its evolution, and they pass into other

they pass into other

activities in that field when the soul

withdraws. Man, in his physical nature

activities in that field when the soul

is mysteriously united with the physical

universe by means of the five " tattvas "

withdraws.

which enter into his composition as well

Man, in his physical nature

as into the composition of all that he

dwells amongst.

is mysteriously united with the physical

In the light of Egyptian modes of

thought it seems clear that the body

of Sensa which dies is the personal

universe by means of the five “ tam/as ”

individuality. This has been so de-

graded that it has to be sacrificed.

which enter into his composition as well

The author of the story states explicitly

that it is the story of the soul. Isis is

the mother of the souls of men, not of

as

into the composition of all that he

their bodies. When therefore at the

final fierce ordeal Sensa's higher nature

dwells

asserts itself and he goes into the holy of

amongst.

holies to find the true Queen, the light of

the Logos, there, he yields up the dese-

In the light of Egyptian modes of’

90

thought it seems clear that the body

of Sensa which dies is the personal

individuality. This has been so dc-

graded that it has to be sacrificed.

The author of the story states explicitly

that it is the story of the soul. Isis is

the mother of the souls of men, not of

their bodies.

VVhen therefore at the

final fierce ordeal Sensa’s higher nature

asserts itself and he goes into the holy of

holies to find the true Queen, the light of

the Logos, there, he yields up the dese-

90

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Generated for John Patrick Deveney (University of Chicago) on 2015-02-26 15:44 GMT / http://hdl.handle.net/2027/loc.ark:/13960/t3ws94h2c Public Domain / http://www.hathitrust.org/access_use#pd

OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

crated personality. “I am perception,”

crated personality. " I am perception,"

he cries, " the imperishable soul " and at the command of the Queen-mother

he cries, “ the imperishable soul” and

enters into another of his own forms.

In the disintegration of his personality-

at the command of the Queen—mother

he watches the sparks of life disperse.

Ambition flees forth with a rush to feed

elsewhere ; and the soul of Malen goes

enters into another of his_own forms.

to soul-death. Here is a great mystery

depicted but still inevitably veiled. All

In the disintegration of his personality

the names used in the Idyll of the White

Lotus are words of Hebrew origin, be-

longing to Aramaic or Arabic idioms and

he watches the sparks of life disperse.

convey ideas which help to explain the

characters. Malen has in it the idea of

a refuge, or retreat, or a place of recu-

Ambition flees forth with a rush to feed

peration. It was Malen who guided

Sensa to the city in order that he should

elsewhere; and the soul of Malen

recover his strength. It appears that he

goes

was an inner-personality or soul-form

which should have guided him to a place

to soul—death.

Here is a great mystery

91

depicted but still inevitably veiled. All

p

the names used in the Idyll of the VVhite

Lotus are words of Hebrew origin, be-

longing to Aramaic or Arabic idioms and

convey ideas which help to explain the

characters.

Malen has in it the idea of

a refuge, or retreat, or a place of recu-

peration.

It was Malen who guided

Sensa to the city in order that he should

recover his strength.

It appears that he

was

an

inner-personality or soul—form

which should have guided him to a place

91

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iI1Ii:;;iI 3| f|:::r'1

I F“-lTEF1F'-lET +"-.F1'CIHI "JE

Ll B FHA‘. F’-IT" O F C O N C: HESS

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THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

of true recuperation. Having failed in

of true recuperation. Having failed in

this, and led the human soul astray,

Malen himself no longer lives. But Sensa

this, and led the human soul astray,

can raise up his deserted form and enter

into it and use it. It would seem that

Malen himself

Malen should have been the " immortal

no longer lives.

But Sensa

double," for by using this form the " I,"

the ego who relates the story, is enabled

can raise up his deserted form and enter

" since then, to live, change form and

live again ; yet know myself through the

into it and

long ages as they pass." But he does

use it.

It would seem that

not say, or imply, that he re-enters any

Temple during these long ages, or in-

Malen should have been the “immortal

habits any physical body. And indeed it

seems evident that he is never again a

soul of man, for he clearly states that his

double,’’ for by using this form the “ I,”

mother * would not know him in his new

form. He is suffering a great expi-

the

ation, enduring a great loss, as the result

ego who relates the story, is enabled

of the terrible conflict through which he

*Isis.

“since then, to live, change form and

92

live again; yet know myself through the

long ages as they pass.” But he does

not say, or imply, that he re-enters any

Temple during these long ages, or in-

habits any physical body. And indeed it

seems evident that he

is never again a

soul of man, for he clearly states that his

mother * would not know him in his new

form.

He is suffering a great expi-

ation, enduring a great loss, as the result

of the terrible conflict through which he

*Isis.

92

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I l'-JTERP-JET .+'«'.F1CH|‘v"E

Ll BFi.AR‘r" OF COl"~lCuRESS

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OF THE IDYLL OF THE WHITE LOTUS.

OF THE IDYLL OF THE WHITE LOTUS.

had passed and in which vital

had passed and in which vital parts of

parts of

his being had been destroyed. But the

Queen-mother bids him arise in his new

his being had been destroyed. But the

shape, and he finds he is still strong to

move among men though he cannot be

of them. He has survived the ordeal

Queen-mother bids him arise in his new

and is claimed by the Queen-mother as

her own ; and she gives him his work

shape, and he finds he is still strong to

during the ages, of influencing the hearts

of the people — and promises that he shall

live to teach her truth in that " new

move among men though he cannot be

fane that shall arise in the distance of

time " — the transfigured form, the " per-of them.

He has survived the ordeal

fect shining one" which shall be his

glorified Temple when he has won full

liberation.

and is claimed by the Queen-mother as

It must be remembered that the Egyp-

tian held that these various entities, souls, her

and forms, which go to the making-up

own; and she gives him his work

of a man, have to be reunited before the

transfigured man, the " new fane " can during the ages, of influencingthe hearts

93

of the people—and promises that he shall

live to teach her truth in that

new

fane that shall arise in the distance of

6

time ”——the transfigured form, the ‘ per-

fect shining

”

one

which shall be his

glorified Temple when he has won full

liberation.

It must be remembered that the Egyp-

tian held that these various entities, souls, and forms, which go to the making-up

of a man, have to be reunited before the

transfigured man, the “ new fane” can

93

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CIIi:::H 1| fv::I"1

l F-JTEF1. r-.1 ET m=..i::Hl

Generated for John Patrick Deveney (University of Chicago) on 2015-02-26 15:44 GMT / http://hdl.handle.net/2027/loc.ark:/13960/t3ws94h2c Public Domain / http://www.hathitrust.org/access_use#pd

THE STORY OF SENSA, AN INTERPRETATION

THE STORY OF SENSA, AN INTERPRETATION

be built. The Queen-mother explains

be built.

The Queen-mother explains

that Malen's form is pure and un-

stained, although his soul is lost. He led

Sensa to the city and left him there, an-

that Malen’s form is pure and un-

swering for him to ambition by the sign

of a jewel worn by desire. Thus he be-

stained, although his soul is lost. He led

trayed him; but he did not himself stay

in the city of pleasure. The ego can use

this form ; but it appears as though

Sensa to the city and left him there, an-

the esoteric teaching of this mysterious

part of the story is that the soul of

swering for him to ambition by the sign

Malen must be recovered, revived, and

purified, before the " new fane " can be built.

of a jewel worn by desire. Thus he be-

94

trayed him; but he did not himself stay

in the city of pleasure. The ego can use

this form; but it appears as though

the esoteric teaching of this mysterious

part of the story is that the soul of

Malen must be recovered, revived, and

purified, before the “

9

new fane ’

can be

built.

94

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Table of Contents

part which studies