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HPB-SD(ed.1) v.2 p.2 ch.Esoteric Tenets: Difference between revisions

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<center>CONTENTS.</center>
<center>CONTENTS.</center>
<center>_______</center>
{| style="width: 500px; margin: 0 auto;"
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| || || {{Style P-Align right|{{Style S-Small capitals|page.}}}}
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| {{Style P-Align right|§}} || {{Style S-Small capitals|[[HPB-SD(ed.1) v.2 p.2 ch.Esoteric Tenets|Esoteric Tenets Corroborated in every Scripture]]}} || {{SD-p-toc|2|449|ed.1}}
|- valign=top
| {{Style P-Align right|XVI.}} || {{Style S-Small capitals|[[HPB-SD(ed.1) v.2 p.2 sec.16|Adam-Adami]]}} || {{SD-p-toc|2|452|ed.1}}
|- valign=top
| {{Style P-Align right|XVII.}} || {{Style S-Small capitals|[[HPB-SD(ed.1) v.2 p.2 sec.17|The “ Holy of Holies ” — Its Degradation]]}} || {{SD-p-toc|2|459|ed.1}}
|- valign=top
| {{Style P-Align right|XVIII.}} || {{Style S-Small capitals|[[HPB-SD(ed.1) v.2 p.2 sec.18|On the Myth of the “ Fallen Angel,” in its Various Phases]]}} || {{SD-p-toc|2|475|ed.1}}
|- valign=top
| || [[HPB-SD(ed.1) v.2 p.2 sec.18 ch.A|The Evil Spirit : Who and What ?]] || {{SD-p-toc|2|475|ed.1}}
|- valign=top
| || [[HPB-SD(ed.1) v.2 p.2 sec.18 ch.B|The Gods of Light proceed from the Gods of Darkness]] || {{SD-p-toc|2|483|ed.1}}
|- valign=top
| || [[HPB-SD(ed.1) v.2 p.2 sec.18 ch.C|The Many Meanings of the “ War in Heaven ”]] || {{SD-p-toc|2|492|ed.1}}
|- valign=top
| {{Style P-Align right|XIX.}} || {{Style S-Small capitals|[[HPB-SD(ed.1) v.2 p.2 sec.19|Is Pleroma Satan’s Lair ?]]}} || {{SD-p-toc|2|506|ed.1}}
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| {{Style P-Align right|XX.}} || {{Style S-Small capitals|[[HPB-SD(ed.1) v.2 p.2 sec.20|Prometheus, the Titan]]}} || {{SD-p-toc|2|519|ed.1}}
|- valign=top
| || [[HPB-SD(ed.1) v.2 p.2 sec.20|His Origin in Ancient India]] || {{SD-p-toc|2|519|ed.1}}
|- valign=top
| {{Style P-Align right|XXI.}} || {{Style S-Small capitals|[[HPB-SD(ed.1) v.2 p.2 sec.21|Enoïchion-Henoch]]}} || {{SD-p-toc|2|529|ed.1}}
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| {{Style P-Align right|XXII.}} || {{Style S-Small capitals|[[HPB-SD(ed.1) v.2 p.2 sec.22|The Symbolism of the Mystery Names Iao and Jehovah with their Relation to the Cross and Circle]]}}
| valign=bottom | {{SD-p-toc|2|536|ed.1}}
|- valign=top
| || [[HPB-SD(ed.1) v.2 p.2 sec.22 ch.A|Cross and Circle]] || {{SD-p-toc|2|545|ed.1}}
|- valign=top
| || [[HPB-SD(ed.1) v.2 p.2 sec.22 ch.B|The Fall of the Cross into Matter]] || {{SD-p-toc|2|553|ed.1}}
|- valign=top
| {{Style P-Align right|XXIII.}} || {{Style S-Small capitals|[[HPB-SD(ed.1) v.2 p.2 sec.23|The Upanishads in Gnostic Literature]]}} || {{SD-p-toc|2|563|ed.1}}
|- valign=top
| {{Style P-Align right|XXIV.}} || {{Style S-Small capitals|[[HPB-SD(ed.1) v.2 p.2 sec.24|The Cross and the Pythagorean Decade]]}} || {{SD-p-toc|2|573|ed.1}}
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| {{Style P-Align right|XXV.}} || {{Style S-Small capitals|[[HPB-SD(ed.1) v.2 p.2 sec.25|The Mysteries of the Hebdomad]]}} || {{SD-p-toc|2|590|ed.1}}
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| || [[HPB-SD(ed.1) v.2 p.2 sec.25 ch.A|Saptaparna]] || {{SD-p-toc|2|590|ed.1}}
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| || [[HPB-SD(ed.1) v.2 p.2 sec.25 ch.B|The Tetraktis in relation to the Heptagon]] || {{SD-p-toc|2|598|ed.1}}
|- valign=top
| || [[HPB-SD(ed.1) v.2 p.2 sec.25 ch.C|The Septenary Element in the Vedas. It corroborates the Occult Teaching concerning the Seven Globes and the Seven Races]]
| valign=bottom | {{SD-p-toc|2|605|ed.1}}
|- valign=top
| || [[HPB-SD(ed.1) v.2 p.2 sec.25 ch.D|The Septenary in the Exoteric Works]] || {{SD-p-toc|2|611|ed.1}}
|- valign=top
| || [[HPB-SD(ed.1) v.2 p.2 sec.25 ch.E|Seven in Astronomy, Science and Magic]] || {{SD-p-toc|2|618|ed.1}}
|- valign=top
| || [[HPB-SD(ed.1) v.2 p.2 sec.25 ch.F|The Seven Souls of the Egyptologists]] || {{SD-p-toc|2|630|ed.1}}
|}


{{Page|449|}}
{{Page|449|}}
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{{Page|450|the secret doctrine.}}
{{Page|450|the secret doctrine.}}


{{Style P-No indent|is born from ''Asat'', and Asat is begotten by ''Sat&nbsp;: ''the perpetual motion in a circle, truly&nbsp;; yet a circle that can be squared only at the supreme Initiation, at the threshold of Paranirvana.}}
{{Style P-No indent|is born from ''Asat'', and {{Style S-Small capitals|Asat}} is begotten by ''Sat&nbsp;: ''the perpetual motion in a circle, truly&nbsp;; yet a circle that can be squared only at the supreme Initiation, at the threshold of Paranirvana.}}


Barth started a reflection on the ''Rig-Veda ''which was meant for a stern criticism, an unusual, therefore, as was thought, an original view of this archaic volume. It so happened, however, that, while criticising, that scholar revealed a truth, without being himself aware of its full importance. He premises by saying that “&nbsp;neither in the language nor in the thought of the Rig-Veda&nbsp;” has he “&nbsp;been able to discover that quality ''of primitive natural simplicity'', which so many are fain to see in it.” Barth had Max Müller in his mind’s eye when writing this. For the famous Oxford professor has throughout characterised the hymns of the Rig Veda, as the unsophisticated expression of the religious feeling of a pastoral innocent people. “&nbsp;In the Vedic hymns the ideas and myths appear in their simplest and freshest form&nbsp;;&nbsp;”&nbsp;—&nbsp;the Sanskrit scholar thinks. Barth is of a different opinion, however.
Barth started a reflection on the ''Rig-Veda ''which was meant for a stern criticism, an unusual, therefore, as was thought, an original view of this archaic volume. It so happened, however, that, while criticising, that scholar revealed a truth, without being himself aware of its full importance. He premises by saying that “&nbsp;neither in the language nor in the thought of the Rig-Veda&nbsp;” has he “&nbsp;been able to discover that quality ''of primitive natural simplicity'', which so many are fain to see in it.” Barth had Max Müller in his mind’s eye when writing this. For the famous Oxford professor has throughout characterised the hymns of the Rig Veda, as the unsophisticated expression of the religious feeling of a pastoral innocent people. “&nbsp;In the Vedic hymns the ideas and myths appear in their simplest and freshest form&nbsp;;&nbsp;”&nbsp;—&nbsp;the Sanskrit scholar thinks. Barth is of a different opinion, however.
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