THE MEMORY OF THE SPIRIT
Hy Brazil, Ildathach, the lands of Immortal Youth which flush with magic the dreams of childhood, for most sink soon below far horizons and do not again arise. For around childhood gather the wizards of the darkness and they baptize it and change its imagination of itself as in the Arabian tales of enchantment men were changed by sorcerers who cried, "Be thou beast or bird." So by the black art of education is the imagination of life about itself changed, and one will think he is a worm in the sight of Heaven, he who is but a god in exile, and another of the Children of the King will believe that he is the offspring of animals. What palaces they were born in, what dominions they are rightly heir to, are concealed from them as in the fairy tale the stolen prince lives obscurely among the swineherds. Yet at times men do not remember, in dream and in the deeps of sleep, they still wear sceptre and diadem and partake of the banquet of the gods. The gods are still living. They are our brothers. They await us. They beckon us to come up to them and sit upon equal thrones. To those who cry out against romance I would say, You yourself are romance. You are the lost prince herding obscurely among the swine. The romance of your spirit is the most marvellous of stories. Your wanderings have been greater than those of Ulysses. You have been Bird of Paradise and free of immensity, and you have been outcast and wingless, huddled under the rocks and despairing of the Heavens. If you will but awaken the inner sight, Hy Brazil, Ildathach, all the lands of Immortal Youth will build themselves up anew for you no longer as fantasy but in vivid actuality. Earth will become magical and sweet as ever. You will be drunken with beauty. You may see the fiery eyes of the Cyclops wandering over the mountains and hear the Bell Branch shaken, the sound that summons the spirit home. From long pondering I have come to believe in the eternity of the spirit and that it is an inhabitant of many spheres, for I know not how otherwise I can interpret to myself the myriad images that as memories or imaginations cling to it, following it into the body as birds follow the leader in the migratory flock. Looking back on that other life which began to dominate this there are a thousand things I cannot understand except I believe that for myself and for all of us there has been an eternity of being and that many spheres are open to us. If these images are not earth-born, from what land, Elfland, Heaven-world or God-world, do they come? I have chosen but a few images out of many to explain why I think our dreams and visions come often in all completeness into our sphere out of other spheres of being and are not built up from memories of earth. Looking back upon that other life through the vistas of memory I see breaking in upon the images of this world forms of I know not what antiquity. I walk out of strange cities steeped in the jewel glow and gloom of evening, or sail in galleys over the silvery waves of the antique ocean. I reside in tents, or in palace chambers, go abroad in chariots, meditate in cyclopean buildings, am worshipper of the Earth gods upon the mountains, lie tranced in Egyptian crypts, or brush with naked body through the long sunlit grasses of the prairies. Endlessly the procession of varying forms goes back into remote yesterdays of the world. How do these self-conceptions spring up? How are they clothed with the state of ancient civilisations? If when I perceived them they were the newest things in the world, and the images were minted that instant by the imagination, out of what treasury of design came the fitting scenery, the always varied buildings, garments and setting of wood, plain or mountain? Are they not rather, I ask myself, memories of the spirit incarnated many times? And if so, again I ask myself is it only on earth there has been this long ancestry of self? For there is another self in me which seemed to know not the world but revealed itself to the listening bodily life in cosmic myths, in remote legends of the Children of Darkness and the Children of Light, and of the revolt against heaven. And another self seemed to bring with it vision or memory of elemental beings, the shining creatures of water and wood, or who break out in opalescent colour from the rocks or hold their court beneath the ponderous hills. And there was another self which was akin to the gloomy world of the shades, but recoiled shuddering from them. And there was yet another self which sought out after wisdom, and all these other selves and their wisdom and memories were but tributary to it. The gates of sleep too were often thronged with fleeting presences as I sank into unconsciousness, or was outcast from that innermost being when waking, and I saw but for an instant back into the profundity, and at times it appeared to the imagination as the gate of Eden:
With dreadful faces thronged and fiery arms.
Out of what sphere came that being taller and mightier than human, whose body seemed wrought out of flame and whose eyes had the stillness of an immortal, and who seemed to gaze at me out of eternity as I waked in the night. It was so lofty and above humanity that I seemed to myself to be less than an insect, though something in me cried out to it in brotherhood, and I knew not whether I had fallen from its height, or was a lost comrade lagging far behind in time who should have been equal and companion but was too feeble to rise to such majesty. I know that I have not been alone in such imaginations for there are few whose intent will has tried to scale the Heavens who have not been met by messages from the gods who are the fountains of this shadowy beauty, and who are, I think, ourselves beyond this mirage of time and space by which we are enchanted. I have spoken to others, seekers like myself upon this quest, and recognise identity of vision and experience. But I have not been able to devote to every mental image the thought which might make its meaning or origin intelligible. We cannot do that for the forms we see move continuously in visible nature, for we pass them by thinking intensely but of a few of them. But our psychology must take account of every experience of the soul. I have not found in latter-day philosophical writers the explanation of my own experiences, and I think that is because there has been an over-development of intellect and few have cultivated vision, and without that we have not got the first data for fruitful speculation. We rarely find philosophical writers referring to vision of their own, yet we take them as guides on our mental travelling, though in this world we all would prefer to have knowledge of earth and heaven through the eyes of a child rather than to know them only through the musings of one who was blind, even though his intellect was mighty as Kant's.
It is only when I turn to the literature of vision and intuition, to the sacred books and to half sacred tradition, to the poets and seers, that I find a grandiose conception of nature in which every spiritual experience is provided for. I have not entered the paradises they entered but what little I know finds its place in the universe of their vision. Whether they are Syrian, Greek, Egyptian or Hindu, the writers of the sacred books seem to me as men who had all gazed upon the same august vision and reported of the same divinity. Even in our own Gaelic wonder tales I often find a vision which is, I think, authentic, and we can, I believe, learn from these voyages to the Heaven-world more of the geography of the spirit and the many mansions in the being of the Father than we can from the greatest of our sightless philosophers. The Earth-world, Mid-world, Heaven-world and God-world spoken of in the Indian scriptures are worlds our Gaelic ancestors had also knowledge of. When Cormac enters the Heaven-world and is told by those who inhabit it, "Whenever we imagine the fields to be sown they are sown. Whenever we imagine the fields to be reaped they are reaped," he saw the same world as the seer who wrote in the marvellous Upanishad: "There are no chariots there or roads for chariots. The soul makes for itself chariots and roads for chariots. There are no joys or rejoicings there. The soul makes for itself joys and rejoicings. For the spirit of man is creator." The visionaries of the future will finally justify the visionaries of the past. I do not feel that my knowledge is great enough to do this, nor have I been able to steal from a life made busy by other labours enough time or enough thought even to use in the best way the little I know. I would like to vindicate my predecessors in Ireland and correlate my own vision and the vision of my friends with the vision of those who went before us, for I think when we discard the past and its vision we are like men who, half-way up a mountain, decide foolishly to attempt the ascent from another side of the hill and so continually lose the height which was gained. Our Gaelic ancestors had the gift of seership, and I had thought at one time to reconstruct from the ancient literature the vision of the universe they had, a labour which might be done by any who had vision of his own and who was versed in the comparative study of the religions of the past, and so make intelligible to those who live here to-day the thought of their forefathers, and enable them to begin anew the meditation towards divine things so often broken up in our unhappy history. All literature tends to produce a sacred book by an evolution of thought of the highest minds building one upon another. A literature so continually imaginative, visionary and beautiful as the Gaelic would, I do not doubt, have culminated in some magnificent expression of the spirit if life had not been drawn from central depths to surfaces by continuous invasions. I think that meditation is beginning anew, and the powers which were present to the ancestors are establishing again their dominion over the spirit. To some there come startling flashes of vision, and others feel a hand of power touching them thrust out from a hidden world. Whether they know it or not they are the servants of gods who speak or act through them and make them the messengers of their will. I have written down some of my own thoughts and experiences that others may be encouraged to believe that by imagination they can lay hold of truth; and as something must be written about the geography of the spirit by way of guidance to those who rise within themselves in meditation I will try briefly to reconstruct the Celtic vision of Heaven and Earth as I believe it was known to the Druids and bardic seers. Let no one who requires authority read what I have written for I will give none. If the spirit of the reader does not bear witness to truth he will not be convinced even though a Whitley Stokes rose up to verify the written word. Let it be accepted by others as a romantic invention or attribution of divine powers to certain names to make more coherent the confusion of Celtic myth.