“Raj-Agni—thus was called that Fire which you call enthusiasm. Truly this is a beautiful and powerful Fire, which purifies all surrounding space. The constructive thought is nurtured upon this Fire. The thought of magnanimity grows in the silvery light of the Fire of Raj-Agni. Help to the near ones flows from the same source. There is no boundary line, no limitations for the wings radiant with Raj-Agni. Do not think that this Fire can be kindled in an evil heart. One must develop in oneself the ability to call forth the source of such transport. At first one must prepare in oneself the assurance that the heart is offered to the Great Service. Then one should reflect that the glory of the works is not one’s own, but belongs to the Hierarchy of Light. Then it is possible to become uplifted by the infinitude of Hierarchy and affirm oneself in the heroic attainment needed for all worlds. Thus not for oneself, but in the Great Service is kindled Raj-Agni. Understand that the Fiery World cannot stand without this Fire.” [1]
“Raj” is a Sanskrit term meaning “to rule”, from the Indo-European root *RĀJ-, which expresses the idea of “moving towards [r] in order to lead forward [aj]”, “to rule”: the term here is identified with the same root, holding intimate power: “Raj-Agni” is the sovereign Fire. [2]
We wanted to begin this reflection on enthusiasm with words of the Masters, immediately evoking the image of fire, a reflection which will be conducted from an etymosophical point of view [3] and which we have decided to address in this year 6.4 dedicated to the Hierarchy and the Muses.
This excerpt, by conveying the idea of enthusiasm as a sublime fire, exalts its spiritual quintessence, and elevates us well above the common meaning of the term, which is nevertheless beautiful and which, when we reflect on it, is permeated by multiple luminescences: joy, momentum, creative energy, harbinger of the new, fervent dedication, exaltation…
We know that in the course of time words used in an ordinary way without memory of their ancient origin tend to lose the sonorous energy that gave them life. This has also happened to our word, which, while retaining a meaning and a shining halo, has lost its primordial brilliance and supreme splendour, which we are now going to reveal or rediscover.
Let us do it with simplicity, still guided by Agni Yoga:
“Urusvati knows the true meaning of enthusiasm. This beautiful concept proves the communion that exists between the Higher Worlds and the forces of the human spirit. Those who deny the existence of the spirit and the soul should not use the word “enthusiasm,” yet they love to repeat it, not really understanding its meaning.
They make use of the thoughts and words that fill supermundane space and at the same time deny the existence of the unseen life and the invisible influences existing there. It is not surprising that the concepts known to the ancient world that we are obliged to speak about have become completely distorted. People of the ancient world created many words of great significance. They knew why these words were needed for humanity, but the centuries have swept away the meaning of many great concepts. […].” [4]
‘Enthusiasm’ derives directly from the Greek enthousiasmós, which means “divine inspiration”, and which originates from the verb enthousiázo, “to be possessed by a Deity”, “to be delirous”. The verb is in turn formed from the adjective éntheos, “inspired by the divine”, composed of the prefix en, “in” and theόs, “god”: literally, therefore, it means “the divinity within”.
The word theόs derives from the Indo-European root *DĪ-, composed of two sound elements: “the continuous motion [ī] of light [d]”, “to shine”.
Comparing the ancient languages, which tend to keep the original idea expressed by the etymon, we see that Sanskrit preserves the original power of the root through the verb identical to it, dī, “to shine”, which the Greek develops in dīos, “celestial, divine”, in addition to theόs, “god”, in the same way as the Latin does with the term dius, “heavenly, godlike”. The latter language also creates the term dies, “day”. Linguist Franco Rendich writes: “From the very beginning of human history, sunlight was considered a source of warmth and loving care towards all life. “Sunlight” and “divine light” were therefore identified.” [5]
In short, we thus discover that the Indo-European root that expresses the splendour of light has created sprouts that also signify heaven and divinity, and that, from an etymological point of view, enthusiasm is being pervaded by the divine radiance of Light.
It is Plato who deepens the concept, in some of his Dialogues, among which we mention the Ion, the Phaedrus and the Phaedo. We will limit ourselves here to a glimpse of his vision in this regard – since a precise examination would require a study of his vast work, in a manner related to the complex chronology of the Dialogues – desiring only to hear some authentic echoes of his thought resound through his words.
In the youthful dialogue Ion, the name of a poet who sang Homer’s works, the philosopher represents Socrates expounding his convictions about poetry to the rhapsode, certain that it is the divine power that unites in a single flow of inspiration both the author of the poems (Homer), the one who sings them, and the one who listens to them:
“As I said earlier, that’s not a subject you’ve mastered [tekne] —speaking well about Homer; it’s a divine power [theia dynamis] that moves you, as a “Magnetic” stone moves iron rings. That’s what Euripides called it… This stone not only pulls those rings, if they’re iron, it also puts power in the rings, so that they in turn can do just what the stone does—pull other rings—so that there’s sometimes a very long chain of iron pieces and rings hanging from one another. And the power in all of them depends on this stone. In the same way, the Muse makes some people inspired herself, and then through those who are inspired a chain of other enthusiasts is suspended. And the power in all of them depends on this stone. In the same way, the Muse makes some people inspired herself [entheoi], and then through those who are inspired [enthousiazonton| enthusiasts] a chain of other enthusiasts is suspended.” [6]
We cannot fail to be a little enchanted ourselves, by the simplicity and power of the manner in which the magic of the work of the artist – inspired by the Muse – is illustrated, the artist who continues to convey the beauty of the work by involving the performer and the listener/spectator as well.
The ‘mania by divine gift’ indicated the condition of those who were inspired by a deity: in addition to true artists – among whom the primacy belonged to musicians – priests, soothsayers, prophetesses, participants in mystery rites, but first and foremost the seekers of wisdom and beauty, that is, philosophers, were also inspired by the god.
After lingering over the journey of the winged soul following the gods, Socrates states in the Phaedrus that: “[…] That process is the recollection of the things our soul saw when it was traveling with god, when it disregarded the things we now call real and lifted up its head to what is truly real instead. […] For just this reason it is fair that only a philosopher’s mind grows wings, since its memory always keeps it as close as possible to those realities by being close to which the gods are divine. A man who uses reminders of these things correctly is always at the highest, most perfect level of initiation, and he is the only one who is perfect as perfect can be. He stands outside human concerns and draws close to the divine; ordinary people think he is disturbed and rebuke him for this, unaware that he is possessed by god. […].” [7]
The words through which Socrates compares music to philosophy, in the Phaedo, are powerful:
“[…] The same dream used often to come to me […] always saying the same words, ‘Socrates, work at music and compose it’. […] I supposed that the dream was encouraging me to create the music at which I was working already, for I thought that philosophy was the highest music […].” [8]
Other indications from Agni Yoga take us a step further:
“Urusvati knows that the quality of action depends upon one’s enthusiasm. […] This state of enlightened tension can arise during any labor. The ancients called it a divine greeting, for it alone could endow every task with the radiance of perfection. […]” [9]
“[…] As does love, so also does enthusiasm kindle the fires. Let us gather all those who carry the fire, and remember how precious is each spark. […]” [10]
“You may have heard that wise people, in an hour of danger, have sometimes exclaimed—joy, joy! […] They knew about the treasure of joy and, as it were, wished to draw therefrom a kindling of feelings necessary for achievement. […] Joy is a consummation. Thus, let us cultivate it as one would most precious blossoms […] We cannot often explain in words whence arises this joy, as a forerunner, but it comes to visit us on a light-winged ray of Hierarchy. Who knows from what Infinite Source sounds the call to joy? How many know that already the time of manifestation of joy has approached? But the law is immutable, and therefore joy is a special wisdom. […]” [11]
Let us conclude this way, with this call to joy, our reflection upon enthusiasm, which is the motion of the spirit that makes divine all research, art, thought and humble action that are united with the Highest.
The flames of the heart of the Servers unite, drawn to the Fiery World, feeding each other in the vision of the common Good, radiating sparks.
Let us summarise these thoughts by connecting with the beginning: enthusiasm is the inner fire that bears witness to contact with the divine. It expresses itself in Art, in Philosophy and in the divine spark within each of us, as the consciousness of the relationship with the Higher Worlds, in every creative act and intuition and breath, remembering the common purpose for which we work, guided by the search for Truth and the understanding of Beauty, which are magnetic qualities, because they radiate the spirit of brotherhood: the enthusiastic wisdom of the Art of Living.
The Thinker said, “People dream about having wings, but the swiftest wings are already contained within themselves.” [12]
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[1] Agni Yoga Series, Fiery World II § 22
[2] F. Rendich, Comparative etymological dictionary of classical Indo-European languages, 2010
[3] Today the heliocentric conjunction of Saturn, Mercury and Neptune takes place. The conjunction of the latter two Luminaries is associated with the harmony of language.
[4] Agni Yoga Series, Supermundane § 849
[5] F. Rendich, Op. cit.
[6] Plato, Ion – 533 d-e
[7] Plato, Phaedrus – 249 c-d
[8] Plato, Phaedo – 60e – 61a
[9] Agni Yoga Series, Supermundane § 461
[10] Agni Yoga Series, Agni Yoga § 426
[11] Agni Yoga Series, Fiery World II § 258
[12] Agni Yoga Series, Supermundane § 742
