But the signification is, that it is androgyne or hermaphrodite, that is phallus and yoni combined, the number 10, the Hebrew letter Jod , the containment of Jehovah.
She, or rather she-he, gives the minutes of the same circle of 360 degrees." "Jehovah," in its best aspect is Binah, "the Upper mediating Mother, the Great Sea or Holy Spirit;" therefore rather a synonym of Mary, the Mother of Jesus, than of his Father; that "Mother, being the Latin Mare " the Sea is here also, Venus, the Stella del Mare , or "Star of the Sea." The ancestors of the mysterious Akkadians -- the Chandra or Indovansas , the Lunar Kings whom tradition shows reigning at Prayag (Allahabad) ages before our era -- had come from India, and brought with them the worship of their forefathers, of Soma, and his son Budha, which afterwards became that of the Chaldeans.
Yet such adoration, apart from popular Astrolatry and Heliolatry, was in no sense idolatry.
No more, at any rate, than the modern Roman Catholic symbolism which connects their Virgin Mary -- the Magna Mater of the Syrians and Greeks -- with the Moon.
Of this worship, the most pious Roman Catholics feel quite proud, [[Vol.
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and loudly confess to it.
In a Memoire to the French Academy, the Marquis De Mirville says: -- "It is only natural that, as an unconscious prophecy, Ammon-Ra should be his mother ' s husband , since the Magna Mater of the Christians is precisely the spouse of that son she conceives .
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We (Christians) can understand now why Neithis throws radiance on the sun , while remaining the Moon , since the V IRGIN, who is the Q UEEN OF H EAVEN, as Neith was , clothes herself in her radiance, and clothes in his turn the C HRIST- S UN.
" Tu vestis solem et te sol vestit .".
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is sung by the Roman Catholics during their service, and he adds: -- "We (Christians) understand also how it is that the famous inscription at Sais should have stated that 'none has ever lifted my peplum (veil),' considering that this sentence, literally translated, is the summary of what is sung in the Church on the day of the immaculate conception.
" ( A RCHAEOLOGY OF THE V IRGIN M OTHER," p.
117.) Surely nothing could be more sincere than this!
It justifies entirely what Mr.
Gerald Massey has said in his Lecture on "Luniolatry, Ancient and Modern": -- "The man in the moon (Osiris-Sut, Jehovah-Satan, Christ-Judas, and other Lunar twins) is often charged with bad conduct.
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In the lunar phenomena the moon was one as the moon, which was two-fold in sex, and three-fold in character -- as mother, child, and adult male.
Thus the child of the moon became the consort of his own mother!
It could not be helped if there was to be any reproduction.
He was compelled to be his own father!
These relationships were repudiated by later sociology, and the primitive man in the moon got tabooed.
Yet, in its latest, most inexplicable phase, this has become the central doctrine of the grossest superstition the world has seen, for these lunar phenomena and their humanly represented relationships, the incestuous included, are the very foundations of the Christian Trinity in Unity.
Through ignorance of the symbolism, the simple representation of early time has become the most profound religious mystery in modern Luniolatry.
The Roman Church, without being in any wise ashamed of the proof, portrays the Virgin Mary arrayed with the sun, and the horned moon at her feet, holding the lunar infant in her arms -- as child and consort of the mother moon.
The mother, child, and adult male, are fundamental." "In this way it can be proved that our Christology is mummified mythology, and legendary lore, which have been palmed off upon us in the Old Testament and the New, as divine revelation uttered by the very voice of God." A charming allegory is found in the Zohar , one which unveils better than anything ever did the true character of Jehovah or YHVH in the primitive conception of the Hebrew Kabalists.
It is now found in the philosophy of I'bn Gebirol's Kabbalah, translated by Isaac Myer.
"In the introduction written by R'Hez'quee-yah, which is very old," says our author, "and forms part of our Brody edition of the Zohar (I, 5 b.
sq.
) is an account of a journey taken by R.
El'azar, son of R.
Shim-on b.
Io'hai, and Rabbi Abbah." They met a man with a heavy burden and asked his name; but he refused to give it and proceeded to explain to them Thorah [[Vol.
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(Law).
"They asked: 'Who caused thee thus to walk and carry such a heavy load?' He answered: 'The letter , (Yod, which = 10, and is the symbolical letter of Kether and the essence and germ of the Holy name Y HVH ) .
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They said to him: 'If thou wilt tell us the name of thy father, we will kiss the dust of thy feet.' He replied: 'As to my father, he had his dwelling in the Great Sea , and was a fish therein ' (like Vishnu and Dagon or Oannes), 'which (first) destroyed the great sea' .
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and he was great and mighty and 'Ancient of Days,' until he swallowed all the other fishes in the (Great) Sea .
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R.
El'azar listened and said to him: 'Thou art the Son of the Holy Flame, thou art the Son of Rab Ham -- ' nun -ah Sabah [the old: the fish in Aramaic or Chaldee is nun ( noon )] thou art the Son of the Light of the Thorah," ( Dharma ) etc.
Then the author explains that the feminine Sephiroth, Binah , is termed by the Kabalist the great sea: therefore Binah, whose divine names are Jehovah, Yah , and Elohim, is simply the Chaldean Tiamat, the female power, the Thalatth of Berosus, who presides over the Chaos, and was made out later by Christian theology to be the serpent and the Devil.
She-He (Yah-hovah) is the supernal (Heh, and Eve).
This Yah-hovah then or Jehovah, is identical with our Chaos -- Father, Mother, Son, -- on the material plane and in the purely physical World.
Demon and Deus at one and the same time; the sun and moon, good and evil, God and Demon.
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 systematically maps Jehovah = Binah = Mary = Moon = Tiamat = Great Sea = Stella del Mare across traditions, exemplifying the 'as above so below' principle of cross-traditional structural correspondence.
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 Zohar allegory describes the primordial Great Sea, the fish who 'destroyed the great sea' and was 'Ancient of Days' until he 'swallowed all the other fishes,' and identifies Binah with Tiamat presiding over Chaos—narrative accounts of cosmic origin.
The cosmic law that manifests as each being's own duty — right order known not as abstract truth but as the specific obligation of one's nature and station (svadharma), so that maintaining the cosmos and performing one's proper work are one act; the Gita's 'one's own duty, though defective, is better than another's well performed.' Sits beside asha_cosmic_order and maat_cosmic_order as a right-order concept but is distinct in individuating the order into personal vocation; distinct from good_thought_word_deed (ethical triad) in binding duty to cosmic station.
The passage parenthetically equates Thorah with Dharma ('Thorah (Dharma)'), linking the Hebrew law to the cosmic-law concept of right order.
The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.
The Zohar allegory features a man who refuses to give his name, and the passage's entire method is to reveal the concealed identity behind the name Jehovah, suggesting the supreme principle's radical concealment.
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 traces a cascade from Kether (the letter Yod, the first emanation) down through Binah (the Great Sea, the mediating Mother) to the material plane where 'Father, Mother, Son' appear, showing a structured descent of divine principles.
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 androgyne ('she-he,' 'phallus and yoni combined,' 'two-fold in sex') and the tripartite mother/child/adult-male structure are the central organizing principle of the entire passage.
Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.
The passage operates on the premise that 'the signification is' hidden beneath the surface of religious symbols and names, revealing an inner esoteric truth concealed within outer religious forms.
The twenty-two Hebrew letters as the building blocks through which God creates and sustains all existence.
The Hebrew letter Yod (Jod) is identified as the number 10, the symbol of Kether, and the 'essence and germ of the Holy Name YHVH,' making the letter a creative and ontological building block.
Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.
The number 10 is identified with the letter Jod, the androgyne, the containment of Jehovah, and the minutes of the 360-degree circle, treating numerical relationships as the underlying structure of divine reality.
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).
The passage explicitly unites opposites in one principle: 'Demon and Deus at one and the same time; the sun and moon, good and evil, God and Demon,' presenting them as two extremes of a single identity.
Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.
The passage discusses the Holy Name YHVH, its letters (Yod, Heh), and their ontological power as the 'essence and germ' of the divine, with the name carrying creative significance.
The ten attributes or emanations through which the Ein Sof (Infinite) reveals itself and creates the universe in Kabbalistic theology.
The passage explicitly names Kether, Binah, and the feminine Sephiroth, and uses the letter Yod as the symbol of Kether and the essence of the Holy Name YHVH, making the Sephirotic framework central to the argument.
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 passage explicitly identifies the Christian Trinity as 'Father, Mother, Son' and states these are 'fundamental,' mapping the three-aspected divine structure onto the lunar phenomena of mother, child, and adult male.
The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.
The passage's central claim is that 'Demon and Deus at one and the same time; the sun and moon, good and evil, God and Demon' are identical in one principle, asserting non-duality as a theological claim.