The ancients taught the, so to speak, auto -generation of the Gods: the one divine essence, unmanifested , perpetually begetting a second-self, manifested , which second-self, androgynous in its nature, gives birth in an immaculate way to everything macro- and micro-cosmical in this universe.
This was shown in the Circle and the Diameter, or the Sacred 10, a few pages back.
But our Orientalists, their extreme desire to discover one homogeneous element in nature notwithstanding, will not see it; cramped in their researches by such ignorance, they -- the Aryanists and Egyptologists -- are constantly led astray from truth in their speculations.
Thus, de Rouge is unable to understand, in the text which he translates, the meaning of Ammon-Ra saying to King Amenophes (supposed to be Memnon), "Thou art my Son, I have begotten thee"; and as he [[Footnote(s)]] ------------------------------------------------- * The earth flees for her life in the allegory, before Prithu, who pursues her.
She assumes the shape of a cow, and, trembling with terror, runs away and hides even in the regions of Brahma.
Therefore, it is not our Earth.
Again, in every Purana, the calf changes name.
In one it is Manu Swayambhuva, in another Indra, in a third the Himavat (Himalayas) itself, while Meru was the milker.
This is a deeper allegory than one thinks.
[[Vol.
1, Page]] 399 THE DIGNITY OF SAIS.
finds the same idea in many a text and under various forms, this very Christian Orientalist is finally compelled to exclaim that "for this idea to have entered the mind of a hierogrammatist, there must have been in their religion a more or less defined doctrine, indicating as a possible fact that might come to pass , a divine and immaculate incarnation under a human form.
" Precisely.
But why throw the explanation on an impossible prophecy, when the whole secret is explained by the later religion copying the earlier?
That doctrine was universal, and it was not the mind of any one hierogrammatist that evolved it; for the Indian avatars are a proof to the contrary.
After which, having come "to realize clearer"* what "the Divine Father and Son" were with the Egyptians, de Rouge still fails to account for, and perceive what were the functions attributed to the feminine principle in that primordial generation.
He does not find it in the goddess Neith, of Sais.
Yet he quotes the sentence of the Commander to Cambyses when introducing that king into the Saitic temple: "I made known to his Majesty the dignity of Sais, which is the abode of Neith, the great (female) producer, genitrix of the Sun , who is the first-born , and who is not begotten , but only brought forth ," and hence is the fruit of an immaculate mother.
How much more grandiose, philosophical and poetical is the real distinction -- for whoever is able to understand and appreciate it -- made between the immaculate virgin of the ancient Pagans and the modern Papal conception.
With the former, the ever-youthful mother nature, the antitype of her prototypes, the sun and moon, generates and brings forth her "mind-born" son, the Universe.
The Sun and Moon, as male-female deities, fructify the earth, the microcosmical mother, and the latter conceives and brings forth, in her turn.
With the Christians, "the first-born" ( primogenitus ) is indeed generated, i.e.
, begotten, " genitum , non factum ," and positively conceived and brought forth -- " Virgo pariet ," explains the Latin Church.
Thus, she drags down the noble spiritual ideal of the Virgin Mary to the earth, and, making her "of the earth earthy," degrades that ideal to the lowest of the anthropomorphic goddesses of the rabble.
Truly, Neith, Isis, Diana, etc., etc., were each of them "a demiurgical goddess, at once visible and invisible, having her place in Heaven, and helping to the generation of species " -- the moon, in short.
Her occult aspects and powers are numberless, and, in one of them, the moon becomes with [[Footnote(s)]] ------------------------------------------------- * His clear realization of it is, that the Egyptians prophesied Jehovah (!) and his incarnated Redeemer (the good serpent), etc., etc.; even to identifying Typhon with the wicked dragon of the garden of Eden, and this passes as serious and sober science.
[[Vol.
1, Page]] 400 THE SECRET DOCTRINE.
the Egyptians Hathor, another aspect of Isis,* and both of these goddesses are shown suckling Horus.
Behold in the Egyptian Hall of the British Museum, Hathor worshipped by Pharaoh Thotmes, who stands between her and the Lord of Heavens.
The monolith was taken from Karnac; and the same goddess has the following legend inscribed on her throne: " T HE D IVINE M OTHER AND L ADY, OR Q UEEN OF H EAVEN"; also "the M ORNING S TAR," and the " L IGHT OF THE S EA" ( Stella matutina and Lux maris ) .
All the lunar goddesses had a dual aspect -- one divine , the other infernal.
All were the virgin mothers of an immaculately born Son -- the S UN.
Raoul Rochetti shows the moon-goddess of the Athenians -- Pallas, or Cybele, Minerva, or again Diana -- holding her child-son on the lap, invoked in her festivals as [[ Monogenes Theou ]], "the one Mother of God," sitting on a lion, and surrounded by twelve personages; in whom the Occultist recognises the twelve great gods, and the pious Christian Orientalist the apostles, or rather the Grecian pagan prophecy thereof.
They are both right, for the immaculate goddess of the Latin Church is a faithful copy of the older pagan goddesses; the number (twelve) of the apostles is that of the twelve tribes, and the latter are a personification of the twelve great gods, and of the twelve signs of the Zodiac.
Every detail almost in the Christian dogma is borrowed from the heathens.
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 draws structural parallels between Egyptian, Indian, and Christian cosmologies, concluding that 'every detail almost in the Christian dogma is borrowed from the heathens,' 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 narrates the origin of the cosmos through the auto-generation of the Gods and the immaculate birth of everything macro- and micro-cosmical, including the Egyptian and Indian accounts of divine generation.
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's central description is 'the one divine essence, unmanifested, perpetually begetting a second-self, manifested, which second-self... gives birth in an immaculate way to everything macro- and micro-cosmical in this universe' — a clear cascading emanation from a single transcendent source through successive levels.
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 extensively treats the masculine-feminine generative principle as operating at every cosmic level: the 'androgynous' second-self, 'male-female deities' (Sun and Moon) fructifying the earth, the 'feminine principle in that primordial generation,' and the 'genitrix of the Sun.'
The doctrine that the divine or a spiritual principle takes on a specific, bounded material or bodily form — descending from an unconditioned state into individual, corporeal existence — as a discrete act rather than a diffuse pervading presence. The Christian Word made flesh, the Hindu avatara, the Egyptian pharaoh as living Horus, the Vajrayana tulku. Distinct from divine_immanence (the general claim that the divine pervades all of creation diffusely, not a specific embodiment-event) and separation_from_source (the felt exile FROM origin, the opposite motion) in describing a specific, individuated descent INTO a particular body or form.
The passage discusses 'a divine and immaculate incarnation under a human form' and the Indian avatars as proof of a universal doctrine of divine embodiment in specific bounded forms.
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 directional process from the unmanifested divine essence through the manifested second-self to all material creation describes a structured descent of spirit into matter.
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 earth is explicitly called 'the microcosmical mother' while the Sun and Moon as male-female deities fructify it, establishing the micro-macrocosmic mirroring.