Thursday, 16 November 2017

Divine Madness: Plato on Sex and Love, part 1

Letter 19 from the Letters of the Masters of the Wisdom, second series, is quite intriguing:
Know, O Brother mine, that where a truly spiritual love seeks to consolidate itself doubly by a pure, permanent union of the two, in its earthly sense, it commits no sin, no crime in the eyes of the great Ain-Soph, for it is but the divine repetition of the Male and Female Principles-the microcosmal reflection of the first condition of Creation. On such a union angels may well smile! But they are rare, Brother mine, and can only be created under the wise and loving supervision of the Lodge, in order that the sons and daughters of clay might not be utterly degenerated, and the Divine Love of the Inhabitants of Higher Spheres (Angels) towards the daughters of Adam be repeated. But even such must suffer, before they are rewarded. Man's Atma may remain pure and as highly spiritual while it is united with its material body; why should not two souls in two bodies remain as pure and uncontaminated notwithstanding the earthly passing union of the latter two.
It sounds like an esoteric version of Platonic love, and so that will be the topic of today’s post:
In the Phaedrus, Plato describes a three-level cosmos composed of a supreme reality, a world of gods and a world of souls. The inferior levels look to the higher levels for sustenance. The gods look to Reality, the souls look to the gods and have a less direct view of reality. Redemption is ultimately based on judgement and atonement according the merit of one’s actions and behaviour. Plato considers that the philosophical life is the ideal path to redemption. He introduces the role of beauty along with the notion of divine madness. The beauty that one sees in the beloved creates an intense feeling of inspired frenzy.
This divine madness of lovers is considered to be the fourth and greatest type of madness. It provokes a recollection of the original vision of essential truths of the soul in the heavens. He describes the original vision of divine beauty as one of the brightest visions in the celestial world in lyrical, mystical tones. He relates the process of recollection to the mother of the muses. Beauty is described as being the most vividly manifested of essential principles and is particularly striking because it appeals to our visual sense, considered to be the brightest and sharpest of our senses. Plato however observes that the sight of beauty is like a double-edged sword. If experienced with modesty and restraint, it is a deeply uplifting experience. Without those sanctifying virtues it can lead to a debased carnality and crude sensuality. It is this moral challenge of beauty that the speech is essentially concerned with.[1]
 The image of the charioteer and the two horses, a noble one and an unruly one, are introduced corresponding to the rational, spirited and sensual divisions of the soul in the Republic. In Freudian terms, the struggle to control the unruly horse in the sight of beauty could be described as a process of sublimating the energies of the libido (instincts and unconscious energies) through a proper repression in order to develop a socially functional adult behaviour.[2]
According to Sanford: “The debate on the Symposium concerning the status of eros in its ‘‘educated’’ forms can be (and sometimes explicitly is) presented precisely in relation to Freud’s concept of sublimation. Is it that a specifically sexual concept of eros is postulated as the driving force behind the higher sublimated aims of the philosopher – that eros as sexual passion is responsible for all desire, including the desire to philosophize, and that philosophy is thus a sexual-erotic discipline? (Sanford 53)
In summary, Plato uses the image of the charioteer and the two horses at a cosmic level for ontological purposes. The charioteer participating in the divine revolutions denotes the soul’s metaphysical nature. The fall of the soul deals with the problem of the origins of human incarnation and the origins of human consciousness. It serves to evoke why human beings have the capacity for reason and understanding, distinguishing them from animals, despite having an animal nature. When the soul suffers incarnation in a body, Plato pursues the charioteer image to develop on the epistemological, psychological and ethical aspects of the human condition.
Plato concludes the myth by discussing three paths that a loving relationship can take: one lived in chaste purity and virtue leads to salvation, regaining one’s wings; a life of virtue inspired by love, but with occasional lapses into physical passion, leads to a slower, partial redemption; a relationship characterized by seduction and calculation is not conducive to salvation. The loss and re-growth of wings deals with the intellectual faculties of the soul. The loss symbolizing forgetfulness and ignorance and the re-growth denoting progress in recollection and knowledge.

[1] These, in sum, are innocent frequenters of beauty, not to be confused with the class to whom it becomes an occasion of fall into the ugly – for the aspiration towards a good degenerates into an evil often” (Plotinus, III, 5, 1).
2]We have defined the concept of ‘‘libido’’ as a quantitatively variable force which could serve as a measure of processes and transformations occurring in the field of sexual excitation. We distinguish this libido in respect of its special origin from the energy which must be supposed to underlie mental processes in general, and we also thus attribute a qualitative character to it (Sanford 54); Socrates’ speech identifies (contra Halperin) a metaphysical desire for immortality shared by all animals,including the human. Even intellectual procreation in the more abstract forms of beauty is described in ecstatic terms. Eros, in all its manifestations, is neither somatic nor psychical, neither ‘‘sexual’’ nor ‘‘non-sexual,’’ but both
"(Sanford 56).

Divine Madness: Plato on Sex and Love, part 2

For the sake of comparison, the speech of Diotima with the myth of Eros in Symposium (200-212) will be considered as a later stage in the redemptive process of love and beauty (after the soul’s initial incarnation). While the Phaedrus could be said to emphasize a primordial phase in ethical purification, the Symposium can be considered to elaborate a later, more intellectual process of salvation through love (a phase where the ascent occurs after many incarnations). Since the speech of Diotima has been amply summarized, commentary will be limited to certain comparative considerations.

In the ascent to the contemplation of absolute beauty, there are certain intellectual strategies that can be noticed:
1-An inductive movement from multiplicity to simplicity – observing many beautiful bodies before choosing a single representative example of beauty (210b).

2-A deductive movement from particular to general – the essential qualities of the ideal example of beauty are applied to all examples of beautiful bodies (210b).The first two phases apply to visible, concrete beauty. The next two phases are applied to a consideration of conceptual, abstract beauty.

3-A deductive process where the universal notions of concrete beauty are applied to concepts and values. The beauty of virtues, of ideas, sciences (210c).

4-An inductive process of contemplating various instances of conceptual beauty to arrive at an understanding of absolute, essential beauty, which is the source of the previous forms of beauty. (211a-b)

The notion of regeneration of wings in the Phaedrus corresponds to the notion of pregnancy in the Symposium: Growing wings can be related to giving birth to intellectual creations. Moreover the notion of ascension by growing wings corresponds with ascension via climbing a ladder in the Symposium The role of eros is related to the intermediary position of the soul; the daimon communicatesbetween the divine and material worlds.

The emphasis on the cosmic role of beauty in the process of generation of the cosmos in the  Phaedrus is shifted to the role of beauty in human procreation and artistic and intellectual creativity. Plato makes an interesting connection between the sexual function and the artistic function; Artistic creation is related to physical procreation. The sensual role of beauty of the body is considered in a more positive light. In the Phaedrus (and the Phaedo), the body is considered as a prison and a serious impediment to intellectual activity, to be suppressed and overcome. In the Phaedrus, physical love is not considered redemptive; in the Symposium it is granted that coition represents a desire for immortality and the desire to create beauty. This desire for immortality seems to be a more attenuated form of his theory of recollection of the Phaedrus. (1)(2) In both dialogues, beauty plays a role of catalyst to salvation.(3)

Both dialogues portray the lover’s beauty as a basis for appreciating higher forms of beauty such as moral or intellectual beauty. The Symposium emphasizes a more active process of the role of beauty in a romantic relationship. Beauty inspires the philosopher to educate the lover to be more virtuous. Romantic love is considered to be part of a complex psychological process; the love a soul mate is not absolute; the love is not entirely for one`s partner, the love is a desire for absolute goodness, or the desire to become one with the absolute good. Ultimately it is a love for one’s higher self; (4) a metaphysical self-centered love similar to Aristotle's notion of philia in book seven of the  Nichomachean Ethics, in the sense that friendship is essentially achieved by becoming a good person.

Interestingly, Blavatsky's definition of the Sanskrit term Kama in the Theosophical Glossary (p. 171-72) has certain similarities with Plato's notions of a higher and lower Eros:

As the Eros of Hesiod, degraded into Cupid by exoteric law, and still more degraded by a later popular sense attributed to the term, so is Kama a most mysterious and metaphysical subject. The earlier Vedic description of Kama alone gives the key-note to what he emblematizes. Kama is the first conscious, all embracing desire for universal good, love, and for all that lives and feels, needs help and kindness, the first feeling of infinite tender compassion and mercy that arose in the consciousness of the creative ONE Force, as soon as it came into life and being as a ray from the ABSOLUTE. Says the Rig Veda, “Desire first arose in IT, which was the primal germ of mind, and which Sages, searching with their intellect, have discovered in their heart to be the bond which connects Entity with non-Entity”, or Manas with pure Atma-Buddhi. There is no idea of sexual love in the conception. Kama is pre-eminently the divine desire of creating happiness and love; and it is only ages later, as mankind began to materialize by anthropomorphization its grandest ideals into cut and dried dogmas, that Kama became the power that gratifies desire on the animal plane.

(1) According to Robin,"Recollection of essential reality is replaced with the notion of the innate desire of immortality"(181).

(2) Plotinus distinguishes two levels of inspiration from beauty, one which provokes recollection, and a lower, less consciouslevel: "There are souls to whom earthly beauty is a leading to the memory of that in the higher realm and these love the earthlyas an image; those that have not attained to this memory do not understand what is happening within them, and take the imagefor the reality. Once there is perfect self-control, it is no fault to enjoy the beauty of earth; where appreciation degenerates intocarnality, there is sin. (Plotinus, III, 5, 1)

(3) Plutarch calls it a refraction: "But the noble and self-controlled lover has a different bent. His regard is refracted to the other world, to Beauty divine and intelligible" (Plutarch 409, Amatorius 766B).

(4) "All that one sees as a spectacle is still external; one must bring the vision within and see no longer in that mode of separation but as we know ourselves; thus a man filled with a god – possessed by Apollo or by one of the Muses – need no longer look outside for his vision of the divine being; it is but finding the strength to see the divinity within" (Plotinus, V, 8, 10).

Plato. The Banquet. Percy Byshe Shelley, transl. Provincetown : Pagan Press, 2001. Print.
- - -. Phaedrus. J. H. Nichols Jr., transl. Ithaca: Cornell University Press. 1998. Print.
Plutarch.  Moralia IX ‘’The Dialogue on Love’’ transl. W. C. Helmbold: Harvard University Press, 1967. 302-441. Print.
Robin, Léon. La Théorie Platonicienne de L’Amour . Paris : Presses Universitaires de France.1933. Print.
Sandford, Stella. "'Sexually Ambiguous. Eros and Sexuality in Plato and Freud' Journal of thetheoretical humanities 109 (2006) 11 3 43 — 59 28 Mar. 2011 <>.

Thursday, 9 November 2017

Dimensions of Sacred Geography

Chapter 14 of Blavatsky’s Isis Unveiled, vol. 1 featured a pioneering study of Sacred Architecture and Sacred Geography and the field is doing very well nowadays thank you very much, notably with the work of people such as Rana P.B. Singh of India, below are the fivefold dimensions of sacred geography from Visioning Sacred Geography, Rana P.B. Singh from Sacred Geography of Goddesses in South Asia, p. 9:

The notion of sacred geography refers to an all-encompassing reality that maintain the prāna (ethereal breathe/ life-force) by interactional web of the five gross elements (mahābhutas), viz. earth, air, water, fire, and ether/space. The interactional web of network may further be reflected into at least five dimensions (cf. Pogačnik 2007: 5-6):
(i) Dimension of eternity representation of primeval vibration, the divine all-presence, the light of light, e.g. sacred territory like Vindhyāchal Kshetra.
(ii) Archetypal dimension of reality the inherent quality of spatial manifestation that preserves the sense of planetary creation or archetypal patterns behind reality, e.g. representation of other sacred places of India in the sacredscapes of Banaras.
(iii) Dimension of consciousness the operational system of cosmic ideas and archetypes that makes the mindset and covers the range from mental to emotional, and from intuitive to rational ultimately making the ‘belief systems’, e.g. various myths, folk believes and rituals that make the consciousness always alive, active and expanding.
(iv) Etheric dimension possessing vital-energy or bio-energetic dimensions, symbolised with ether that invisible hold and manifests the rest four elements, e.g. Vital-energy fields, Earth chakras, and channel/orsite of vital power or places of healing.
(v) Material dimension the dimension in which embodiment of minerals, plants, animals, human beings, landscape features, stars and the Earth’s crust takes place the visual world of physical perceptibility.

Friday, 3 November 2017

Through the Gates of Gold – Chapter 2 – The Mystery of the Threshold - Part 1

There are no more meaningless or trifling circumstances in his life, for each is a link purposely placed in the chain of events that have to lead him forward to the “Golden Gate” or the “Gates of Gold”. Each step, each person he meets with, every word uttered may be a word purposely placed in the day’s sentence with the purpose of giving certain importance to the chapter it belongs to and such or another (Karmic) meaning to the volume of life. (HPB, Letter to London Students)
Part 1

“THERE is no doubt that at the entrance on a new phase of life something has to be given up. The child, when it has become the man, puts away childish things.”
“With each drop of the divine draught which is put into the cup of pleasure something is purged away from that cup to make room for the magic drop. For Nature deals with her children generously: man’s cup is always full to the brim; and if he chooses to taste of the fine and life-giving essence, he must cast away something of the grosser and less sensitive part of himself.”
“This has to be done daily, hourly, momently, in order that the draught of life may steadily increase. And to do this unflinchingly, a man must be his own schoolmaster, must recognize that he is always in need of wisdom, must be ready to practise any austerities, to use the birch-rod unhesitatingly against himself, in order to gain his end.”
“For that there is before him power, life, perfection, and that every portion of his passage thitherwards is crowded with the means of helping him to his goal, can only be denied by those who refuse to acknowledge life as apart from matter. Their mental position is so absolutely arbitrary that it is useless to encounter or combat it. Through all time the unseen has been pressing on the seen, the immaterial overpowering the material; through all time the signs and tokens of that which is beyond matter have been waiting for the men of matter to test and weigh them.”
Relevant passages from Light on the Path:
All steps are necessary to make up the ladder. The vices of men become steps in the ladder, one by one, as they are surmounted. The virtues of man are steps indeed, necessary — not by any means to be dispensed with. Yet, though they create a fair atmosphere and a happy future, they are useless if they stand alone. The whole nature of man must be used wisely by the one who desires to enter the way. (1,20)

 Seek it by testing all experience, by utilizing the senses in order to understand the growth and meaning of individuality, and the beauty and obscurity of those other divine fragments which are struggling side by side with you, and form the race to which you belong. (1,20)

Sunday, 29 October 2017

The 12 Most Important Ethical-Moral Philosophy Writings of All-Time

Modern technocratic capitalist society prides itself in its scientific advances and material comfort, at least for those who live in the developed western world. However, the ethical problem seems to have slipped away somehow. Religion no longer knows how to inspire morality, philosophers get lost in specialized theoretical speculations, and politicians like to legislate the loftiest ethical visions that have no way of being applied practically. Why not turn to the ancients? They had both the theoretical and practical aspects well in hand, inspiring right moral conduct with insight, wit and culture.

1- Shantideva (8th century) - Bodhisattvacaryāvatāra. "A Guide to the Bodhisattva's Way of Life"
Before reading Shantideva, I thought I knew what compassion was; what did I know? Nothing. This one is a dark horse candidate, not having been fully translated into English until the early 1960s, but since the explosion of Buddhism in the last 30 years, this timeless jewel of Mahayana ethics has skyrocketed to prominence.
2- Marcus Tullius Cicero (106 BC –43 BC) - De Officiis (On Duties or On Obligations)
This work was the second most printed work besides the Bible in the 17th century and has been hugely influential on enlightenment ethics. It was eclipsed in the 20th century, but is making a comeback. Its eloquent, erudite blend of deontology, virtue and utilitarian ethics set the standard for ethics in cosmopolitan societies.
3- Confucius (551 BC – 479 BC) - Analects
Confucious devoted his life to studying and promoting ethics and is a consummate master in the art of the pithy ethical aphorism. It was eclipsed in the 20th century, but is making a comeback.
4- Epictetus. (c. AD 55 – 135) - Enchiridion. or Manual of Epictetus
His reputation for living the ethical  life that he tirelessly taught made him respected by all the philosophical schools of antiquity. A master in understanding how to regulate the mind to achieve serenity. It was eclipsed in the 20th century, but is making a comeback.
5- Svayambhuva Manu - Manusmṛti or Laws of Manu
Encapsulating what is best in Hindu tradition, this work understands the importance of ethical education for all phases of life, from the earliest childhood to the very end of life and beyond.
Before reading The Imitation of Christ, I thought I knew what charity was; what did I know? Nothing. This work is the second most printed Christian work, next to the Bible. It was eclipsed in the 20th century, but is making a comeback.
7- Maimonides (1135 or 1138 - 1204) - Guide for the Perplexed
Maimonides was one of the greatest philosophers of the medieval era who wrote prolifically. Fortunately for us, he summarized his ideas in one volume for the edification of countless readers since.
8- Sa'di (c. 1208- 1291 /1294) - Gulistan  ("The Rose Garden")
Ethical works are known for being stern and serious, so this work is probably the most enjoyable work to read on this list. With charming poetic stories, fables and anecdotes, this Sufi author created one of the most popular and edifying books of all time.
9- Plato  (428/427 or 424/423 – 348/347 BC) -  Gorgias
The inspired speech of Socrates on the importance of the ethical life in the final part of this classic dialogue set the agenda for most western ethical enquiry to follow.
10- Patanjali (5th c. BCE to 4th c. CE) - Yoga sūtras
This one is the comeback success story. The Theosophical Society helped revive this neglected classic of yoga philosophy and its influence since then has been remarkable; no self-respecting meditation teacher can do without it.
11- Seneca (c. 4 BC – AD 65) - Moral letters to Lucilius 

Seneca was active in all facets of Roman life, literature and politics and this work is probably the most concerned with practical ethical problems pertaining to urban living. It was eclipsed in the 20th century, but is making a comeback.
12- Plutarch (c. AD 46 – AD 120) - Moralia
This large 14-volume set is not all about ethics, but largely so.  A proud and accomplished custodian of the finest heritage of Greek civilisation, he answers all the questions on how to behave with elegance in a wide variety of situations of city living. It was eclipsed in the 20th century, but is making a comeback.

Tuesday, 17 October 2017

Jean-Marie Ragon on Universal Masonry and Brother/Sisterhood

Blavatsky had great respect for the legendary founder of the Lodge of Trinosophists and his erudite works are remarkably close in spirit to the later Theosophical movement. (See for example, Isis Unveiled 2, chapter 8) Could there be a mysterious connection between the two? This remains a mystery, as is his trip to the United States in the early 1850s. There has happily been an English translation of La Messe et ses Mystères recently, a first. This text from the fine introduction to Cours philosophique et interprétatif des initiations anciennes et modernes, 1841.

It is said that a building is ready to crumble when you can see its foundations. In that regard, masonry is imperishable; because for a long time it has been agreed and repeated that its origin is lost in the dawn of time. Its temple has time for duration and the universe for space. An instrument of civilisation, that dates from the first civilised people, Masonry proceeds with art, its means are sure, its term remains unknown until one has arrived at it. It has as a basis the gratitude towards the first Being and the study of nature; as appeal and as a veil,  mystery; as a key, allegory; as a bond, morality; as a goal, the perfection and happiness of humankind; and as result, good actions.

Working towards the emancipation of human intelligence, and wanting to escape the shadowy suspicions of civil authority and sacerdotal intolerance of all ages, it has had to surround itself in mystery, precautions and often pointless ceremonies. Always campaigning to break down the obstacles that are opposed to the progress of enlightenment, it has not always had the leisure to build, because of the silence and precautions that have accompanied its march through the centuries; perhaps now we are arriving at a period where its theories will in part be realized. Villains have said, divide and conquer, the first masons said unite to resist; and, under the allegory of the immaterial temple erected to the Great Architect of the Universe by the wise of all climates, and which columns, symbols of strength and wisdom, are everywhere crowned with the pomegranates of friendship.

Masonry is comprised of the elite of generous and beneficient people  from every nation, taken from all social classes. Ignoring distinctions of pre-eminence, it only recognizes those that shine through talents and the virtue of perseverance in a common work is the condition of its existence. A body does not exist without a soul, a society without a fundamental principle of association, and so masonry presents by its affiliations a universal hierarchy based on fraternity, liberty, and equality. The words liberty, equality used by our lodges have a meaning that is foreign to politics, and are purely moral. The liberty of the masons is the reasoned obedience which is opposed to passive obedience, which is slavery.Without equality, masonry falls into inertia; but it is not that monstrous equality, daughter of anarchy, that only brings destructive licence. The regeneration of primitive equality, approved by reason and demanded by social ties, is one of the fundamental principles of its institution, its indestructible principle.

Moreover, masonry never gets involved in questions of government or civil and religious legislation and, while guiding its members towards the perfection of all the sciences, it positively excludes, in its lodges, two, although the most beautiful, politics and theology, because those two sciences divided people and cultures which Masonry constantly strives to unite. Amongst the social confederations and in the shadow of political governments, it founded a confederation of people that established a universal government, always even and peaceful, and which was maintained without coercive laws. It captivates the spirit and the heart by gentleness and the wisdom of its maxims, which are based in the love of humanity. Admitting any virtuous individual to share its benefits, and drawing its members from all nations, friend or enemy, it makes its empire universal.

The rich learn the generous aversion to gold; the military, that they are more fit for loving and protecting people than for destroying them; the politicians, that customs, opinions, and patriotism, and not armies, are the force of States; but that there is no bond without trust, and no trust without just, impartial, and irrevocable laws for all; despots and those inclined to despotism, that the equal to the equal cannot be master of their equal, and those who are obliged to enforce laws are themselves under those laws; citizens, that they must be left to their own devices, to their own merit so that everyone, on their own, can become what they can be. Masons, that they are, in Masonry and in the world, but students of the law; that they cannot nor must they change it; they need only desire it clear and formal, so that it will never need commentary or interpretation, and finally the high initiates, that they must derive from Masonic morality that same advantage that Aristotle was said to have derived from philosophy, and made him do, without being ordered, what others do only through fear of the laws.

When the Egyptian priests said All for the people, nothing by the people, they were right when a people is ignorant; the truth must only be told to good people; but with an enlightened people, that maxim, that formed the basis of the twofold Egyptian doctrine and was perpetuated in Europe until the seventeenth century, is absurd. We have seen in our time, All by the people, nothing for the people, a false and dangerous system. The true maxim is this: All for the people and with the people. It is applicable today. (pp. 17-22)

Masonry is not a religion. Those who make it a religious belief falsify and distort it. The Brahman, the Jew, the Muslim, the Christian, the Protestant, that have their religion sanctioned by the laws, the times, and the climates must conserve it, and their cannot be two religions because the social and sacred laws appropriate for the needs, customs and prejudices of whatever country, are human products. Masonry, whose inspirations are of high import, is the summary of divine and human wisdom, that is, of all the perfections that can bring people the closest to Divinity.

It is a universal morality that fits all inhabitants of all climates, people of all cults. Like them, it does not receive the law, it gives it, because its morality, one and unchageing, is more extensive and more universal than those of local religions, always exclusive, because it classifies individuals as pagans, idolaters, sectarian schismatics, infidels while Masonry only sees, in all those religionaries but people, brothers and sisters to which it opens its temple to free them from the prejudices of their countries, of the mistakes of the religions of their ancestors, by bringing them to love and help one another: because Masons deplore and flee error, but neither hate nor persecute it. (p. 37)

Thursday, 12 October 2017

Theosophy Basics: Will, Force, Matter

Probably one of the most difficult aspects of Blavatsky’s writing are the instances where she presents comparative examples of ancient mythology/theology. It helps to organize this information in charts and tables. On page 56 of Isis Unveiled vol. I, we encounter one of the first instances of these challenging passages – it presents an introductiory explanation of the basic theosophical trinitarian metaphysics, sometimes called the triple logos in later writings, here designated as Will, Force and Matter. The examples can be found mainly in middle platonic and neoplatonic sources.
"the Will which becomes Force, and creates or organizes matter"
1a- Plato Timaeus
** See Movers' "Explanations," 268
Demiurgic Mind (Nous)    
Primal Being   
Idea of the to be created world
1b- Plato
Plutarch, "Isis and Osiris," i., vi.
Father – Divine Thought
Mother - Matter
Cosmos, the Son
2a- Chaldean Oracles
* Cory: "Chaldean Oracles," 243.
Intellectual, spiritual Light of the Father
Soul that adorns great heaven(works of nature)
2b- Chaldean Oracles
Cory: "Fragments," 240.
Mundane God, old
Winding form Aether/astral light
Mundane God, young
3- Philo
** Philo Judaeus: "On the Creation," x.
Divine Reason 
Incorporeal world
4- Theogony of Mochus
Movers: "Phoinizer," 282.
Ulom (intelligible God –visible universe of matter)
5- Orphic Hymns
K. O. Muller, 236.
Spiritual Egg
Aethereal Wind (Spirit of God)
Divine Idea - Eros-Phanes
6- Katakopanisad
Weber: "Akad. Vorles," 213, 214, etc.
Purusha Divine Spirit
Original Matter
Soul of the World (Atma, Brahm, Spirit of Life)
7- Egypt
"Spirit History of Man," p. 88
(Demiurgic Mind)
Older Horus -  Idea of world in Demiurgic Mind
Younger Horus - Idea from Logos clothed with matter

Years ago the old German philosopher, Schopenhauer, disposed of this force and matter at the same time; and since the conversion of Mr. Wallace, the great anthropologist has evidently adopted his ideas. Schopenhauer's doctrine is that the universe is but the manifestation of the will. Every force in nature is also an effect of will, representing a higher or lower degree of its objectiveness. It is the teaching of Plato, who stated distinctly that everything visible was created or evolved out of the invisible and eternal WILL, and after its fashion. Our Heaven — he says — was produced according to the eternal pattern of the "Ideal World," contained, as everything else, in the dodecahedron, the geometrical model used by the Deity.* With Plato, the Primal Being is an emanation of the Demiurgic Mind (Nous), which contains from the eternity the "idea" of the "to be created world" within itself, and which idea he produces out of himself.** The laws of nature are the established relations of this idea to the forms of its manifestations; "these forms," says Schopenhauer, "are time, space, and causality. Through time and space the idea varies in its numberless manifestations."
* Plato: "Timaeus Soerius," 97.
** See Movers' "Explanations," 268.
 [[Vol. 1, Page]] 56 THE VEIL OF ISIS.
These ideas are far from being new, and even with Plato they were not original. This is what we read in the Chaldean Oracles:* "The works of nature co-exist with the intellectual [[noerio]], spiritual Light of the Father. For it is the soul [[psuche]] which adorned the great heaven, and which adorns it after the Father."
"The incorporeal world then was already completed, having its seat in the Divine Reason," says Philo** who is erroneously accused of deriving his philosophy from Plato's.
In the Theogony of Mochus, we find AEther first, and then the air; the two principles from which Ulom, the intelligible [[noetos]] God (the visible universe of matter) is born.***
In the Orphic hymns, the Eros-Phanes evolves from the Spiritual Egg, which the AEthereal winds impregnate, Wind**** being "the spirit of God," who is said to move in AEther, "brooding over the Chaos" — the Divine "Idea."
In the Hindu Katakopanisad, Purusha, the Divine Spirit, already stands before the original matter, from whose union springs the great Soul of the World, "Maha =Atma, Brahm, the Spirit of Life";***** these latter appellations are identical with the Universal Soul, or Anima Mundi, and the Astral Light of the theurgists and kabalists.
Pythagoras brought his doctrines from the eastern sanctuaries, and Plato compiled them into a form more intelligible than the mysterious numerals of the sage — whose doctrines he had fully embraced — to the uninitiated mind. Thus, the Cosmos is "the Son" with Plato, having for his father and mother the Divine Thought and Matter.******
"The Egyptians," says Dunlap,******* "distinguish between an older and younger Horus, the former the brother of Osiris, the latter the son of Osiris and Isis." The first is the Idea of the world remaining in the Demiurgic Mind, "born in darkness before the creation of the world." The second Horus is this "Idea" going forth from the Logos, becoming clothed with matter, and assuming an actual existence.********
Older Horus Idea of world in Demiurgic Mind –- Logos  Younger Horus Idea from Logos clothed with matter
"The mundane God, eternal, boundless, young and old, of winding form," ********* say the Chaldean Oracles.
This "winding form" is a figure to express the vibratory motion of the Astral Light, with which the ancient priests were perfectly well acquainted, though they may have differed in views of ether, with modern scientists; for in the AEther they placed the Eternal Idea pervading the Universe, or the Will which becomes Force, and creates or organizes matter.
* Cory: "Chaldean Oracles," 243.
** Philo Judaeus: "On the Creation," x.
*** Movers: "Phoinizer," 282.
**** K. O. Muller, 236.
***** Weber: "Akad. Vorles," 213, 214, etc.
****** Plutarch, "Isis and Osiris," i., vi.
******* "Spirit History of Man," p. 88.
******** Movers: "Phoinizer," 268.
********* Cory: "Fragments," 240.