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HPB-SD(ed.1) v.2 p.1 st.12 sl.47-49 ch.The Sidereal and Cosmic Glyphs: Difference between revisions
HPB-SD(ed.1) v.2 p.1 st.12 sl.47-49 ch.The Sidereal and Cosmic Glyphs (view source)
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This is the metaphysics of Theogony. And, as every “ Power ” among the {{Style S-Small capitals|seven}} has (once individualized) in his charge one of the elements of creation, and rules over it, * hence the many meanings in every symbol, which, unless interpreted according to the esoteric methods, generally lead to an inextricable confusion. | This is the metaphysics of Theogony. And, as every “ Power ” among the {{Style S-Small capitals|seven}} has (once individualized) in his charge one of the elements of creation, and rules over it, * hence the many meanings in every symbol, which, unless interpreted according to the esoteric methods, generally lead to an inextricable confusion. | ||
Does the Western Kabalist — generally an opponent of the Eastern Occultist — require a proof ? Let him open Eliphas Lévi’s ''Histoire de la | Does the Western Kabalist — generally an opponent of the Eastern Occultist — require a proof ? Let him open Eliphas Lévi’s ''Histoire de la Magie'',” p. 53, and carefully examine his “ ''Grand Symbole Kabalistique ”'' of the Zohar. He will find, on the engraving given, a ''white ''man standing erect and a ''black ''woman upside down, ''i.e''., standing on her head, her legs passing under the extended arms of the male figure, and protruding behind his shoulders, while their hands join at an angle on each side. Eliphas Lévi makes of it, God and Nature ; or God, “ light,” mirrored inversely in “ Nature and Matter,” darkness. Kabalistically and symbolically he is right ; but only so far as emblematical cosmogony goes. Nor has he invented the symbol any more | ||
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{{Style P-No indent|than the Kabalists have : the two figures in white and black stone have existed in the temples of Egypt from time immemorial — agreeably to tradition ; and historically — ever since the day of King Cambyses, who personally saw them. Therefore the symbol must have been in existence since nearly 2,500 years ago. This, at the very least, for that Persian sovereign, who was a son of Cyrus the Great, succeeded his father in the year 529 b.c. These figures were the two ''Kabiri personifying the opposite poles. ''Herodotus (''Thalia'', No. 77) tells posterity that when Cambyses entered the temple of the Kabirim, he went into an inextinguishable fit of laughter, on perceiving what he thought a man erect and a woman standing on the top of her head before him. These were the poles, however, whose symbol was intended to commemorate “ the passing of the original North Pole of the Earth to the South Pole of the Heaven,” as perceived by Mackey. * But they represented also the poles ''inverted'', in consequence of the great inclination of the axis, bringing each time as a result the displacement of the Oceans, the submersion of the polar lands, and the consequent ''upheaval ''of new continents in the equatorial regions, and ''vice versâ. ''These Kabirim were the “ Deluge ” gods.}} | {{Style P-No indent|than the Kabalists have : the two figures in white and black stone have existed in the temples of Egypt from time immemorial — agreeably to tradition ; and historically — ever since the day of King Cambyses, who personally saw them. Therefore the symbol must have been in existence since nearly 2,500 years ago. This, at the very least, for that Persian sovereign, who was a son of Cyrus the Great, succeeded his father in the year 529 b.c. These figures were the two ''Kabiri personifying the opposite poles. ''Herodotus (''Thalia'', No. 77) tells posterity that when Cambyses entered the temple of the Kabirim, he went into an inextinguishable fit of laughter, on perceiving what he thought a man erect and a woman standing on the top of her head before him. These were the poles, however, whose symbol was intended to commemorate “ the passing of the original North Pole of the Earth to the South Pole of the Heaven,” as perceived by Mackey. * But they represented also the poles ''inverted'', in consequence of the great inclination of the axis, bringing each time as a result the displacement of the Oceans, the submersion of the polar lands, and the consequent ''upheaval ''of new continents in the equatorial regions, and ''vice versâ. ''These Kabirim were the “ Deluge ” gods.}} | ||
This may help us to get at the key of the seemingly hopeless confusion among the numbers of names and titles given to one and the same gods, and classes of gods. Faber showed already, at the beginning of this century, the identity of the Corybantes, Curetes, Dioscuri, Anactes, Dii Magni, Idei Dactyli, Lares, Penates, Manes, † Titans, and Aletæ with the Kabiri. And we have shown that the latter were the same as the Manus, the Rishis and our Dhyan Cohans, who incarnated in the Elect of the Third and Fourth Races. Thus, while in Theogony the Kabiri-Titans were seven great gods : cosmically and astronomically the Titans were called Atlantes, because, perhaps, as Faber says, they were connected | This may help us to get at the key of the seemingly hopeless confusion among the numbers of names and titles given to one and the same gods, and classes of gods. Faber showed already, at the beginning of this century, the identity of the Corybantes, Curetes, Dioscuri, Anactes, Dii Magni, Idei Dactyli, Lares, Penates, Manes, † Titans, and Aletæ with the {{Style S-Small capitals|Kabiri}}. And we have shown that the latter were the same as the Manus, the Rishis and our Dhyan Cohans, who incarnated in the Elect of the Third and Fourth Races. Thus, while in Theogony the Kabiri-Titans were seven great gods : cosmically and astronomically the Titans were called Atlantes, because, perhaps, as Faber says, they were connected | ||
{{Footnotes start}} | {{Footnotes start}} | ||