Adam Kadmon or Tetragrammaton is the Logos in the Kabala; therefore this triad answers in the latter to the highest triangle of Kether, Chochmah and Binah, the last a female potency and at the same time the male Jehovah, as partaking of the nature of Chochmah, or the male Wisdom.
** The Secret Doctrine teaches that the Sun is a central Star and not a planet.
Yet the Ancients knew of and worshipped seven great gods, excluding the Sun and Earth.
Which was that "Mystery God" they set apart?
Of course not Uranus, discovered only by Herschel in 1781.
But could it not be known by another name?
Says the [[Footnote continued on next page]] [[Vol.
1, Page]] 100 THE SECRET DOCTRINE.
so to say, the Adityas are, in their primitive most ancient meanings, the eight, and the twelve great gods of the Hindu Pantheon.
"The Seven allow the mortals to see their dwellings, but show themselves only to the Arhats," says an old proverb, "their dwellings" standing here for planets.
The ancient Commentary gives an allegory and explains it: -- " Eight houses were built by Mother.
Eight houses for her Eight Divine sons; four large and four small ones.
Eight brilliant suns, according to their age and merits.
Bal-ilu ( Martanda ) was not satisfied, though his house was the largest.
He began ( to work ) as the huge elephants do.
He breathed ( drew in ) into his stomach the vital airs of his brothers.
He sought to devour them.
The larger four were far away; far, on the margin of their kingdom.* They were not robbed ( affected ) , and laughed.
Do your worst, Sir, you cannot reach us, they said.
But the smaller wept.
They complained to the Mother.
She exiled Bal-i-lu to the centre of her Kingdom, from whence he could not move.
( Since then ) he ( only ) watches and threatens.
He pursues them, turning slowly around himself, they turning swiftly from him, and he following from afar the direction in which his brothers move on the path that encircles their houses.** From that day he feeds on the sweat of the Mother ' s body.
He fills himself with her breath and refuse.
Therefore, she rejected him.
" Thus the "rejected Son" being our Sun, evidently, as shown above, the "Sun-Sons" refer not only to our planets but to the heavenly bodies in general.
Himself only a reflection of the Central Spiritual Sun, Surya is the prototype of all those bodies that evolved after him.
In the Vedas he is called Loka-Chakshuh, "the Eye of the World" (our [[Footnote(s)]] ------------------------------------------------- [[Footnote continued from previous page]] author of "Maconnerie Occulte": -- "Occult Sciences having discovered through astronomical calculations that the number of the planets must be seven, the ancients were led to introduce the Sun into the scale of the celestial harmonies, and make him occupy the vacant place.
Thus, every time they perceived an influence that pertained to none of the six planets known, they attributed it to the Sun.
The error only seems important, but was not so in practical results, if the ancient astrologers replaced Uranus by the Sun, which is a central Star relatively motionless, turning only on its axis and regulating time and measure; and which cannot be turned aside from its true functions." .
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The nomenclature of the days of the week is thus faulty.
"The Sun-Day ought to be Uranus-day (Urani dies, Urandi)," adds the learned writer, Ragon.
* Planetary System.
** "The Sun rotates on his axis always in the same direction in which the planets revolve in their respective orbits," astronomy teaches us.
[[Vol.
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planetary world), and he is one of the three chief deities.
He is called indifferently the Son of Dyaus and of Aditi, because no distinction is made with reference to, or scope allowed for, the esoteric meaning.
Thus he is depicted as drawn by seven horses, and by one horse with seven heads; the former referring to his seven planets, the latter to their one common origin from the One Cosmic Element.
This "One Element" is called figuratively " F IRE." The Vedas (Aitareya-Brahmana of Haug also; p.
i) teach "that the fire verily is all the deities." (Narada in Anugita).
The meaning of the allegory is plain, for we have both the Dzyan Commentary and modern science to explain it, though the two differ in more than one particular.
The Occult Doctrine rejects the hypothesis born out of the Nebular Theory, that the (seven) great planets have evolved from the Sun's central mass, not of this our visible Sun, at any rate.
The first condensation of Cosmic matter of course took place about a central nucleus, its parent Sun; but our sun, it is taught, merely detached itself earlier than all the others, as the rotating mass contracted, and is their elder, bigger brother therefore, not their father.
The eight Adityas, "the gods," are all formed from the eternal substance (Cometary matter* -- the Mother) or the "World-Stuff " which is both the fifth and the sixth COSMIC Principle, the Upadhi or basis of the Universal Soul, just as in man, the Microcosm, Manas** is the Upadhi of Buddhi.*** ( d ) There is a whole poem on the pregenetic battles fought by the growing planets before the final formation of Kosmos, thus accounting for the seemingly disturbed position of the systems of several planets, the plane of the satellites of some (of Neptune and Uranus, for instance, of which the ancients knew nothing, it is said) being tilted over, thus giving them an appearance of retrograde motion.
These planets are called the warriors, the Architects, and are accepted by the [[Footnote(s)]] ------------------------------------------------- * This Essence of Cometary matter, Occult Science teaches, is totally different from any of the chemical or physical characteristics with which modern science is acquainted.
It is homogeneous in its primitive form beyond the Solar Systems, and differentiates entirely once it crosses the boundaries of our Earth's region, vitiated by the atmospheres of the planets and the already compound matter of the interplanetary stuff, heterogeneous only in our manifested world.
** Manas -- the Mind-Principle, or the human Soul.
*** Buddhi -- the divine Soul.
[[Vol.
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Roman Church as the leaders of the heavenly Hosts, thus showing the same traditions.
The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.
The passage explicitly maps the cosmic structure onto the human: 'just as in man, the Microcosm, Manas is the Upadhi of Buddhi,' making each level a legible map of the others.
Narratives or doctrines of cosmic origin — how heaven, earth, and the primordial deities first came into being. The Kojiki's deities born alone on the Plain of High Heaven, Voluspo's Ginnungagap, Genesis's tohu wa-bohu, the Timaeus's Demiurge fashioning the Receptacle, the Hesiodic Theogony, the Kalevala's egg-cosmogony, Egyptian Nun-and-Atum. Distinct from emanation_hierarchy (structural-ontological cascade), letters_of_creation (mechanism of creation), and apocatastasis/frashokereti (end-state restoration); cosmogony is temporally-narrative beginning.
The passage is centrally a cosmogonic narrative: the 'pre-genetic battles fought by the growing planets before the final formation of Kosmos,' the Sun detaching as the 'elder, bigger brother' from the rotating mass, and the 'Mother' building eight houses for her divine sons.
The doctrine that the divine is present within all things and the universe itself, pervading creation rather than remaining solely transcendent above it. Distinct from unity_of_being (the general claim that all existence is one substance, agnostic about whether that substance indwells its parts) and from kingdom_within (the divine present specifically IN THE INDIVIDUAL human, accessible without mediation) — divine_immanence is the general pervading-presence claim applied to all of creation, not a human-specific indwelling.
The teaching that 'the fire verily is all the deities' and the 'World-Stuff' as the 'Upadhi or basis of the Universal Soul' suggest the divine pervades all of creation as its underlying substance.
The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.
The 'Central Spiritual Sun' from which the visible Sun is merely 'a reflection' and the 'eight brilliant suns, according to their age and merits' evoke the uncreated luminous quality of the divine.
A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.
The passage describes a clear cascade from the Central Spiritual Sun through the visible Sun to the planets, with the Adityas formed from the 'eternal substance' (the Mother), establishing a structured descent from a single source.
The Hermetic doctrine that a masculine-feminine generative principle operates on every plane of being, not only the biological — present at all times as a structural feature of creation itself. Distinct from divine_marriage (a specific reunification event or symbol) and aeons (paired divine beings arranged in syzygies, not a universal structural claim).
The passage explicitly presents the masculine-feminine generative principle at the highest divine level: Binah as 'a female potency and at the same time the male Jehovah, as partaking of the nature of Chochmah, or the male Wisdom.'
Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.
The passage repeatedly references esoteric meanings behind Vedic and Kabbalistic texts, with the 'Occult Doctrine' revealing what the exoteric surface conceals about the Sun's true nature and the planets' origins.
A non-physical dimension of reality, interpenetrating the physical world, populated by forces, beings, and forms ordinarily imperceptible to physical senses and instruments, that can affect embodied life without being seen — Dion Fortune's 'mind-side of nature,' the astral plane of Western esotericism broadly construed. Distinct from astral_light (a specific transmitting medium or fluid operating within this realm, not the realm itself), pleroma (the divine fullness at the summit of a cosmic hierarchy, not a parallel plane coextensive with ordinary life), and animism (particular indwelling spirits bound to specific natural objects, not the general unseen dimension itself).
The 'Central Spiritual Sun' distinct from the visible Sun, and the 'World-Stuff' as a cosmic principle beyond physical perception, point to a non-physical dimension interpenetrating the material cosmos.
The doctrine that the cosmos unfolds as a structured descent of spirit into matter — a directional process traced stage by stage from an unconditioned principle down through successive planes to full materialization — complemented by its own eventual return ('evolution'). Distinct from emanation_hierarchy (the static structure of the resulting levels of the cascade) and cosmogony (a single originating event rather than an ongoing staged process) in naming the directional cosmic PROCESS of descent itself, paired with its own complementary ascent.
The passage describes a directional process: 'the first condensation of Cosmic matter took place about a central nucleus' and 'the rotating mass contracted' as bodies detached sequentially — a staged descent from unity to multiplicity.
The human being as a small-scale image of the entire cosmos; the body, soul, and intellect mirroring the structure of the heavens and the divine — distinct from correspondence in that it makes the human the privileged mirror.
The passage explicitly states 'in man, the Microcosm, Manas is the Upadhi of Buddhi,' making the human being the privileged small-scale mirror of the cosmic structure.
The absolutely simple, undivided first principle from which all multiplicity and existence flows.
The 'One Cosmic Element' from which the seven planets share a 'one common origin' is explicitly identified as the undivided first principle underlying all multiplicity.
The Hermetic doctrine that apparent opposites are identical in nature but differ in degree — two extremes of the same scale (hot/cold, love/hate) — such that one pole can be shifted toward its opposite by a change of degree ('mental transmutation'). Distinct from opposites_transcended (a completion-state marking the path's end, not this doctrine's active technique) and magical_equilibrium (balance held BETWEEN two forces, not identity-by-degree of what looks like two forces).
Binah is described as 'a female potency and at the same time the male Jehovah, as partaking of the nature of Chochmah, or the male Wisdom,' showing apparent opposites as degrees of the same principle.
The doctrine that the one Godhead or first principle subsists as three co-equal aspects or persons rather than a bare unity — the Christian Father/Son/Holy Ghost invoked in the recurring liturgical formula 'In the Name of the Father, and of the Son, and of the Holy Ghost,' but structurally the same pattern as the Egyptian Amen/Ptah/Osiris, the Hindu Brahma/Vishnu/Siva, and the Kabbalistic Chochmah/Binah/Kether triads that esoteric writers explicitly map onto it as instances of one universal law. Distinct from unity_of_being (the general claim that all existence is one substance, agnostic about internal plurality) and divine_simplicity (God as having no parts or divisions at all) in asserting a definite three-aspected differentiation within a single divine essence.
The 'highest triangle of Kether, Chochmah and Binah' is explicitly presented as a three-aspected divine structure, with the passage noting this triad 'answers in the latter to the highest triangle' — mapping the Kabbalistic triad onto the universal trinitarian pattern.
The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.
The 'One Cosmic Element' from which all seven planets share a 'one common origin,' and the teaching that 'the fire verily is all the deities,' assert that all existence is ultimately one substance.