Or .The Book of the Manifesting of the
One and Manifold..
This, for my soul's peace, have I heard from Thee,
The unfolding of the Mystery Supreme
Named Adhyatman; comprehending which,
My darkness is dispelled; for now I know .
O Lotus-eyed! whence is the birth of men,
And whence their death, and what the majesties
Of Thine immortal rule. Fain would I see,
As thou Thyself declar'st it, Sovereign Lord!
The likeness of that glory of Thy Form
Wholly revealed. O Thou Divinest One!
If this can be, if I may bear the sight,
Make Thyself visible, Lord of all prayers!
Show me Thy very self, the Eternal God!
Gaze, then, thou Son of Pritha! I manifest for thee
Those hundred thousand thousand shapes that clothe my Mystery:
I show thee all my semblances, infinite, rich, divine,
My changeful hues, my countless forms. See! in this face of mine,
Adityas, Vasus, Rudras, Aswins, and Maruts; see
Wonders unnumbered, Indian Prince! revealed to none save thee.
Behold! this is the Universe! . Look! what is live and dead
I gather all in one . in Me! Gaze, as thy lips have said,
On GOD ETERNAL, VERY GOD! See Me! see what thou prayest!
Thou canst not! . nor, with human eyes, Arjuna! ever mayest!
Therefore I give thee sense divine. Have other eyes, new light!
And, look! This is My glory, unveiled to mortal sight!
Then, O King! the God, so saying,
Stood, to Pritha's Son displaying
All the splendour, wonder, dread
Of His vast Almighty-head.
Out of countless eyes beholding,
Out of countless mouths commanding,
Countless mystic forms enfolding
In one Form: supremely standing
Countless radiant glories wearing,
Countless heavenly weapons bearing,
Crowned with garlands of star-clusters,
Robed in garb of woven lustres,
Breathing from His perfect Presence
Breaths of every subtle essence
Of all heavenly odours; shedding
Blinding brilliance; overspreading .
Boundless, beautiful . all spaces
With His all-regarding faces;
So He showed! If there should rise
Suddenly within the skies
Sunburst of a thousand suns
Flooding earth with beams undeemed-of,
Then might be that Holy One's
Majesty and radiance dreamed of!
So did Pandu's Son behold
All this universe enfold
All its huge diversity
Into one vast shape, and be
Visible, and viewed, and blended
In one Body . subtle, splendid,
Nameless . th' All-comprehending
God of Gods, the Never-Ending
But, sore amazed,
Thrilled, o'erfilled, dazzled, and dazed,
Arjuna knelt; and bowed his head,
And clasped his palms; and cried, and said:
Yea! I have seen! I see!
Lord! all is wrapped in Thee!
The gods are in Thy glorious frame! the creatures
Of earth, and heaven, and hell
In Thy Divine form dwell,
And in Thy countenance shine all the features
Of Brahma, sitting lone
Upon His lotus-throne;
Of saints and sages, and the serpent races
Yea! mightiest Lord! I see
Thy thousand thousand arms, and breasts, and faces,
And eyes, . on every side
And nowhere end of Thee, nowhere beginning,
Nowhere a centre! Shifts .
Wherever soul's gaze lifts .
Thy central Self, all-wielding, and all-winning!
Infinite King! I see
The anadem on Thee,
The club, the shell, the discus; see Thee burning
In beams insufferable,
Lighting earth, heaven, and hell
With brilliance blazing, glowing, flashing; turning
Darkness to dazzling day,
Look I whichever way;
Ah, Lord! I worship Thee, the Undivided,
The Uttermost of thought,
The Treasure-Palace wrought
To hold the wealth of the worlds; the Shield provided
To shelter Virtue's laws;
The Fount whence Life's stream draws
All waters of all rivers of all being:
The One Unborn, Unending:
Unchanging and Unblending!
With might and majesty, past thought, past seeing!
Silver of moon and gold
Of sun are glories rolled
From Thy great eyes; Thy visage, beaming tender
Throughout the stars and skies,
Doth to warm life surprise
Thy Universe. The worlds are filled with wonder
Of Thy perfections! Space
Star-sprinkled, and void place
From pole to pole of the Blue, from bound to bound,
Hath Thee in every spot,
Thee, Thee! . Where Thou art not,
O Holy, Marvellous Form! is nowhere found!
O Mystic, Awful One!
At sight of Thee, made known,
The Three Worlds quake; the lower gods draw nigh Thee;
They fold their palms, and bow
Body, and breast, and brow,
And, whispering worship, laud and magnify Thee!
Rishis and Siddhas cry
.Hail! Highest Majesty!.
From sage and singer breaks the hymn of glory
In dulcet harmony,
Sounding the praise of Thee;
While countless companies take up the story,
Rudras, who ride the storms,
Th' Adityas' shining forms,
Vasus and Sadhyas, Viswas, Ushmapas;
Maruts, and those great Twins
The heavenly, fair, Aswins,
Gandharvas, Rakshasas, Siddhas, and Asuras,
These see Thee, and revere
In sudden-stricken fear;
Yea! the Worlds, . seeing Thee with form stupendous,
With faces manifold,
With eyes which all behold,
Unnumbered eyes, vast arms, members tremendous,
Flanks, lit with sun and star,
Feet planted near and far,
Tushes of terror, mouths wrathful and tender; .
The Three wide Worlds before Thee
Adore, as I adore Thee,
Quake, as I quake, to witness so much splendour!
I mark Thee strike the skies
With front, in wondrous wise
Huge, rainbow-painted, glittering; and thy mouth
Opened, and orbs which see
All things, whatever be
In all Thy worlds, east, west, and north and south.
O Eyes of God! O Head!
My strength of soul is fled,
Gone is heart's force, rebuked is mind's desire!
When I behold Thee so,
With awful brows a-glow,
With burning glance, and lips lighted by fire
Fierce as those flames which shall
Consume, at close of all,
Earth, Heaven! Ah me! I see no Earth and Heaven!
Thee, Lord of Lords! I see,
Thee only . only Thee!
Now let Thy mercy unto me be given,
Thou Refuge of the World!
Lo! to the cavern hurled
Of Thy wide-opened throat, and lips white-tushed,
I see our noblest ones,
Great Dhritarashtra's sons,
Bhishma, Drona, and Karna, caught and crushed!
The Kings and Chiefs drawn in,
That gaping gorge within;
The best of both these armies torn and riven!
Between Thy jaws they lie
Mangled full bloodily,
Ground into dust and death! Like streams down-driven
With helpless haste, which go
In headlong furious flow
Straight to the gulfing deeps of th' unfilled ocean,
So to that flaming cave
Those heroes great and brave
Pour, in unending streams, with helpless motion!
Like moths which in the night
Flutter towards a light,
Drawn to their fiery doom, flying and dying,
So to their death still throng,
Blind, dazzled, borne along
Ceaselessly, all those multitudes, wild flying!
Thou, that hast fashioned men,
Devourest them again,
One with another, great and small, alike!
The creatures whom Thou mak'st,
With flaming jaws Thou tak'st,
Lapping them up! Lord God! Thy terrors strike
From end to end of earth,
Filling life full, from birth
To death, with deadly, burning, lurid dread!
Ah, Vishnu! make me know
Why is Thy visage so?
Who art Thou, feasting thus upon Thy dead?
Who? awful Deity!
I bow myself to Thee,
Namostu Te, Devavara! Prasid!
O Mightiest Lord! rehearse
Why hast Thou face so fierce?
Whence doth this aspect horrible proceed?
Thou seest Me as Time who kills,
Time who brings all to doom,
The Slayer Time, Ancient of Days, come hither to consume;
Excepting thee, of all these hosts of hostile chiefs arrayed,
There stands not one shall leave alive the battlefield! Dismayed
No longer be! Arise! obtain renown! destroy thy foes!
Fight for the kingdom waiting thee when thou hast vanquished those.
By Me they fall . not thee! the stroke of death is dealt them now,
Even as they show thus gallantly; My instrument art thou!
Strike, strong-armed Prince, at Drona! at Bhishma strike! deal death
On Karna, Jyadratha; stay all their warlike breath!
'Tis I who bid them perish! Thou wilt but slay the slain;
Fight! they must fall, and thou must live, victor upon this plain!
Hearing mighty Keshav's word,
Tremblingly that helmed Lord
Clasped his lifted palms, and . praying
Grace of Krishna . stood there, saying,
With bowed brow and accents broken,
These words, timorously spoken:
Worthily, Lord of Might!
The whole world hath delight
In Thy surpassing power, obeying Thee;
The Rakshasas, in dread
At sight of Thee, are sped
To all four quarters; and the company
Of Siddhas sound Thy name.
How should they not proclaim
Thy Majesties, Divinest, Mightiest?
Thou Brahm, than Brahma greater!
Thou Infinite Creator!
Thou God of gods, Life's Dwelling-place and Rest!
Thou, of all souls the Soul!
The Comprehending Whole!
Of being formed, and formless being the Framer;
O Utmost One! O Lord!
Older than eld, Who stored
The worlds with wealth of life! O Treasure-Claimer,
Who wottest all, and art
Wisdom Thyself! O Part
In all, and All; for all from Thee have risen
Numberless now I see
The aspects are of Thee!
Vayu Thou art, and He who keeps the prison
Of Narak, Yama dark;
And Agni's shining spark;
Varuna's waves are Thy waves. Moon and starlight
Are Thine! Prajapati
Art Thou, and 'tis to Thee
They knelt in worshipping the old world's far light,
The first of mortal men.
Again, Thou God! again
A thousand thousand times be magnified!
Honour and worship be .
Glory and praise, . to Thee
Namo, Namaste, cried on every side;
Cried here, above, below,
Uttered when Thou dost go,
Uttered where Thou dost come! Namo! we call;
Namostu! God adored!
Namostu! Nameless Lord!
Hail to Thee! Praise to Thee! Thou One in all;
For Thou art All! Yea, Thou!
Ah! if in anger now
Thou shouldst remember I did think Thee Friend,
Speaking with easy speech,
As men use each to each;
Did call Thee .Krishna,. .Prince,. nor comprehend
Thy hidden majesty,
The might, the awe of Thee;
Did, in my heedlessness, or in my love,
On journey, or in jest,
Or when we lay at rest,
Sitting at council, straying in the grove,
Alone, or in the throng,
Do Thee, most Holy! wrong,
Be Thy grace granted for that witless sin!
For Thou art, now I know,
Father of all below,
Of all above, of all the worlds within
Guru of Gurus; more
To reverence and adore
Than all which is adorable and high!
How, in the wide worlds three
Should any equal be?
Should any other share Thy Majesty?
Therefore, with body bent
And reverent intent,
I praise, and serve, and seek Thee, asking grace.
As father to a son,
As friend to friend, as one
Who loveth to his lover, turn Thy face
In gentleness on me!
Good is it I did see
This unknown marvel of Thy Form! But fear
Mingles with joy! Retake,
Dear Lord! for pity's sake
Thine earthly shape, which earthly eyes may bear!
Be merciful, and show
The visage that I know;
Let me regard Thee, as of yore, arrayed
With disc and forehead-gem,
With mace and anadem,
Thou that sustainest all things! Undismayed
Let me once more behold
The form I loved of old,
Thou of the thousand arms and countless eyes!
This frightened heart is fain
To see restored again
My Charioteer, in Krishna's kind disguise.
Yea! thou hast seen, Arjuna! because I loved thee well,
The secret countenance of Me, revealed by mystic spell,
Shining, and wonderful, and vast, majestic, manifold,
Which none save thou in all the years had favour to behold;
For not by Vedas cometh this, nor sacrifice, nor alms,
Nor works well-done, nor penance long, nor prayers, nor chaunted
That mortal eyes should bear to view the Immortal Soul unclad,
Prince of the Kurus! This was kept for thee alone! Be glad!
Let no more trouble shake thy heart, because thine eyes have seen
My terror with My glory. As I before have been
So will I be again for thee; with lightened heart behold!
Once more I am thy Krishna, the form thou knew'st of old!
These words to Arjuna spake
Vasudev, and straight did take
Back again the semblance dear
Of the well-loved charioteer;
Peace and joy it did restore
When the Prince beheld once more
Mighty BRAHMA's form and face
Clothed in Krishna's gentle grace.
Now that I see come back, Janardana!
This friendly human frame, my mind can think
Calm thoughts once more; my heart beats still again!
Yea! it was wonderful and terrible
To view me as thou didst, dear Prince! The gods
Dread and desire continually to view!
Yet not by Vedas, nor from sacrifice,
Nor penance, nor gift-giving, nor with prayer
Shall any so behold, as thou hast seen!
Only by fullest service, perfect faith,
And uttermost surrender am I known
And seen, and entered into, Indian Prince!
Who doeth all for Me; who findeth Me
In all; adoreth always; loveth all
Which I have made, and Me, for Love's sole end
That man, Arjuna! unto Me doth wend.
HERE ENDETH CHAPTER XI. OF THE BHAGAVAD-GITA,
Or .The Book of the Manifesting of the
One and Manifold..
speaks Arjuna, when he is alone with Him Who is his own being,
when this Being appears objectively to him.
We are here confronted with a great cosmic mystery, mysterious
not on account of its theoretical contents, but on account of the
overpowering sensations which it should call up within us if we
are able to grasp it aright. Mysterious it is, so mysterious that
it must speak in a different way to every human perception from
how anything in the world ever spoke before. When Krishna Himself
caused to sound into the ears of Arjuna that which He then spoke,
it sounded thus: .I am Time, which destroys all worlds. I have
appeared to carry men away, and even if thou shalt bring death to
them in battle, yet all these warriors standing there in line
would die even without thee. Rise up, therefore, fearlessly. Thou
shalt acquire fame and conquer the foe, Exult over the coming
victory and mastery. Thou wilt not have killed them when they
fall dead in the battle; by Me they are all killed already,
before thou canst bring death to them. Thou art only the
instrument, thou fightest only with the hand The Dronas, the
Jayadanas, the Bhishmas, the Karnas, and the other warrior heroes
whom I have killed, who are already dead - now kill thou them,
that my actions may appear externally when they fall dead in
Maya; those whom I have already killed, kill thou them. That
which I have done will appear to have been done by thee. Tremble
not! Thou art not able to do anything which I have not done
already. Fight! Those whom I have already killed will fall by thy
know that all there given in the way of instruction to the sons
of Pandu by Krishna to Arjuna, is related as though told by the
charioteer to Dritarashtra. The poet does not directly relate:
.Thus spake Krishna to Arjuna .; the poet tells us that
Sandshaya, the charioteer of Dritarashtra, relates it to his
blind hero, the king of the Kurus. After Sandshaya related all
this he then spoke further: .And when Arjuna had received these
words from Krishna, reverently with folded hands, tremblingly,
stammering with fear and bowing deeply, he answered Krishna:
.With right doth the world rejoice in Thy glory, and is filled
with reverence before Thee. The Rajas. (these are spirits) .flee
in all directions, furious. The holy Hosts all bow down before
Thee. Wherefore should they not bow down before the First
Creator, Who is even greater than Brahma? "
we are confronting a great cosmic mystery; for what says Arjuna
when he sees his own self before him in bodily form? He addresses
this own Being of his as though it appeared to him higher than
Brahma Himself. We are face to
face with a mystery. For
when a man thus addresses his own being, such words must be so
understood that none of the feelings, none of the perceptions,
none of the ideas, none of the thoughts used in ordinary life
must be brought to bear upon the comprehension. Nothing could
bring a man into greater danger than to bring feelings such as he
may otherwise have in life to bear upon these words of Arjuna. If
he were to bring any such feelings of everyday life to bear upon
what he thus expresses, if this were not something quite unique,
if he did not realise this as the greatest cosmic mystery, then
would lunacy and madness be small things compared to the illness
into which he would fall through bringing ordinary feelings to
bear upon Krishna, that is to say, upon his own higher being.
.Thou Lord of Gods, Thou art without end, Thou art the
Everlasting, Thou art the Highest, Thou art both Existence and
Non-existence, Thou art the greatest of the Gods, Thou art the
oldest of the Gods, Thou art the greatest treasure of the whole
universe, Thou art He Who knowest and Thou art the Highest
Consciousness. Thou embracest the universe, within Thee are all
the forms which can possibly exist, Thou art the Wind, Thou art
the Fire, Thou art Death, Thou art the eternally moving Cosmic
Sea, Thou art the Moon, Thou art the highest of the Gods, the
Name Itself, Thou art the Ancestor of the highest of the Gods.
Worship must be Thine, a thousand, thousand times over, and ever
more than all this worship is due to Thee. Worship must come to
Thee from all Thy sides, Thou art everything that a man can ever
become. Thou art full of strength as the totality of all strength
alone can be, Thou perfectest all things and Thou art at the same
time Thyself everything. When I am impatient, and taking Thee to
be my friend, I call Thee Krishna: call Thee Yiva, Friend;
ignorant of Thy wonderful greatness, unthinking and confiding I
so call Thee, and if in my weakness I do not reverence Thee
aright, if I do not rightly reverence Thee in Thy wanderings or
in Thy stillness, in the highest Divine or in everyday life,
whether Thou art alone or united with other Beings, if in all
this I do not reverence Thee aright, then do I implore pardon of
Thy Immeasurableness. Thou Father of the world, Thou Who movest
the world in which Thou movest, Thou Who art more than all the
other teachers, to Whom none resembles, Who art above all, to
Whom nothing in the three worlds can be compared; prostrating
myself before Thee I seek Thy mercy, Thou Lord, Who revealest
Thyself in all worlds. In Thee I gaze at That which never has
been seen, I tremble before Thee in reverence. Show Thyself to me
as Thou art, O God! Be merciful, Thou Lord of Gods, Thou Primal
Source of all worlds!. "
we are confronted with a mystery when human being speaks thus to
human being. And Krishna again
speaks to his pupil: .I have revealed Myself to thee in mercy, My
highest Being stands before thee, through My almighty power and
as though by enchantment it is before thee, illuminating,
immeasurable, without beginning. As thou now beholdest Me no
other man has ever beheld Me. As thou beholdest Me now, through
the forces which by my grace have been given to thee, have I
never been revealed, even through what is written in the Vedas,
thus have I never been reached by means of the sacrifices. No
libation to the Gods, no study, no ceremonial whatsoever has ever
attained unto Me, no terrible expiation can lead to beholding Me
in My form as I now am, as thou now beholdest Me in human form,
thou great hero. But fear must not come to thee, or confusion at
the sight of My dreadful form. Free from fear, full of high
thoughts thou shalt again behold Me, even as I am now known unto
thee, in My present shape.. Then Sandshaya further relates to the
blind Dritarashtra: When Krishna had thus spoken to Arjuna, the
Immeasurable One - without beginning and without end, sublime
beyond all strength - vanished, and Krishna showed Himself again
in his human form as though he wished by his friendly form to
reassure him who had been so terrified. And Arjuna said: .Now I
see Thee once more before me in Thy human shape, now knowledge
and consciousness return to me and I am again myself, such as I
was.. And Krishna spoke: .The
shape which was so difficult for thee to behold, in which thou
hast just seen Me, that is the form for the sight of which even
Gods have endlessly longed.
The Vedas do not indicate My shape, it will neither be attained
by 'repentance, nor by charity, neither by sacrifice, nor by any
ritual whatsoever. By none of these can I be seen in the form in
which thou hast just seen Me. Only
one who knows how to go along the way in freedom, free from all
the Vedas, free from all repentances, free from all charities and
sacrifices, free from all ceremonials, keeping his eyes
reverently fixed upon Me alone, only such an one can perceive Me
in such a shape, he alone can recognise Me thus, and can also
become entirely one with Me. Whosoever
behaveth thus, as I put it into his mind to behave, whosoever
loveth and honoureth Me, whosoever doth not care for the world
and to whom all beings are worthy of love, he comes to Me, O
thou, My son of the race of Pandu."
are confronted with a cosmic mystery of which the Gita tells us
that it was given to mankind at a most significant cosmic hour,
that significant cosmic hour when the old clairvoyance which is
connected with the blood, ceases: and human souls must seek new
paths to the everlasting, to the intransitory. Thus this mystery
is brought to our notice so that we may at the same time realise
by means of its presentation all that can become dangerous to man
when he is able to see his own being brought to birth out of
himself. If we grasp this deepest of human and cosmic mysteries -
which tells of our own being through true self knowledge - then
we have before us the greatest cosmic mystery in the world. But
we may only put it before us if we are able to reverence it in
all humility. No powers of comprehension will suffice, none will
enable us to approach this cosmic mystery; for that the correct
sentiment is necessary. No one should approach the cosmic mystery
that speaks from out the Gita who cannot approach it
reverentially. Only when we can feel thus about it do we
completely grasp it. How, starting from this point of view one is
able in the Gita to look at a certain stage of human evolution,
and how, just by means of what is shown to us in the Gita, light
can also be thrown upon what we meet with in a different way in
the Epistles of St. Paul - that it is which, is to occupy us in
the course of these lectures. " -Rudolf Steiner,excerpts
Bhagavad Gita and the Epistles of St. Paul
Smoke and Garment Imagery
and the Ego in Motion
love, the low smokes roll
From me like Isadora's scarves, I'm
in a fright
scarf will catch and anchor in the wheel."
not my heat astound you. And my light.
All by myself I am a
Glowing and coming and going, flush on flush.
think I am going up,
I think I may rise ---
The beads of
hot metal fly, and I, love, I
a pure acetylene
Attended by roses,
kisses, by cherubim,
By whatever these pink things mean.
you, nor him.
him, nor him
(My selves dissolving, old whore petticoats)
had the visionary ability to separate herself from the layers of
her being and to look upon these layers as something emanating
and unraveling from her essential self. She used images of
swirling smoke and peeling garments to describe her
"loosening"--a dissolving process in which her ego
separated first from her physical body and then from the motions
of her life processes.
her physical matter and life processes were laid aside, she
unraveled herself from sensory information, her body of
sensations. As her sense impressions flowed from her, she
uncovered bodies of emotion and her powerful body of intellect.
These swirling layers would slowly waft away and uncover bodies
of higher thought that exceeded pure rationality and contained
the power of unmaterialized archetypal thought substance.
the dissolving process culminates in her ego freeing itself and
merging with the spiritual Sun:
me through air----
hair; Flakes from my heels.
Godiva, I unpeel----
hands, dead stringencies.
I Foam to wheat, a glitter of seas.
child's cry Melts
in the wall.
And I Am
at one with the drive
the cauldron of morning."
equivalent sounds of "I" and "eye" merge her
egohood with the physical and spiritual Sun in what mystics refer
to as the "sound ether" which is the vibrational basis
for all form.
the "Stasis in darkness" beginning, Ariel
becomes pure motion. The horseback ride, like boat and train
rides in other poems, not only explores her ego's journey through
incarnation, but refers to the subtle equivalence of
the ego with motion. She
"foams" to wheat, merges with glittering water, "flies"
like suicidal dew becoming "one" with the "drive"
to solar union. Her ego doesn't merge with a collection of
"things", but with the creative forces and motions that
unite all things.
things are the nouns, the "dead stringencies". Her
unraveling demands a language of verbs. What we call nouns are
nodal points formed by denser conglomerations of interweaving
There" tells of an unraveling that is a spiritual
prerequisite to the Ariel stage. Here the ego's motion in life
and in body is a dark, Germanic mechanical monster, an Ahrimanic
of the terrible wheels that catch Isadora's scarf and deprive the
blood of the life enriching oxygen:
gigantic gorilla interior
Of the wheels move, they appall me
The terrible brains
Of Krupp, black muzzles
Punching out Absence! Like cannon.
It is Russia I
have to get across, it is some war or other.
I am dragging my
Quietly through the straw of the boxcars.
Now is the
time for bribery.
What do wheels eat, these wheels
their arcs like gods,
The silver leash of the will
fear of Absence challenges her growth towards freedom. At this
stage, the "Daddy" doppelganger is beginning to be torn
away, probably because of her marital difficulties. What once
threaded and weaved through her entire being can now be slowly
ripped out because of her husband's enstrangement. Marital
infidelities have begun the process of shedding the coat of the
dark interior double.
is a trainstop, the nurses
Undergoing the faucet water, its
veils, veils in a nunnery,
Touching their wounded,
the blood still pumps forward,
Legs, arms piled outside
tent of unending cries ----
A hospital of dolls.
men, what is left of the men
Pumped ahead by these pistons,
Into the next mile,
The next hour ----
of broken arrows! ......."
polar opposite of Ariel's arrow! In Ariel the ego merged with the
solar bound gesture of the arrow, here it is caught up in the
inexorable slowness of a double ridden body and can only stand
back and witness the failed motions of generations of egos
through time immemorial. Blood, instead of being the vehicle for
the movement towards the Christ Sun, drips and mixes into the
Earth mud of racial atavism.
is mud on my feet,
Thick, red and slipping. It is Adam's
This earth I rise from, and I in agony."
these blood images to similar images in Cut
blood bears the heavy weight of racial memory from which she can
rise through Christ like agony. After unspeakable horror, the
black train of terror becomes a nuturing cradle and the pure
unadorned ego may be born into the next stage:
carriages rock, they are cradles.
And I, stepping from this
Of old bandages, boredoms, old faces
up to you from the black car of Lethe,
Pure as a baby"
cannot permanently wash away this horror, but the Poet achieves
the breathing room of the wide open Ariel spaces and prepares for
the next stage in the next cycle of time.