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1Before attempting to explain those occult processes connected with the evolution of matter, which are silently at work within the un¬ seen womb of Nature producing the endless series of causes, the activ¬ ities of which externalize themselves in an infinite variety of forms, it is necessary to briefly review the ideas expressed in chapter I, “The Involution of Spirit,” wherein we pointed out that, originally, our solar system was “without form and void,” (Genesis I, 2) that is to say, it had no material objective shape; that previous to its external manifes¬ tation, it must have existed subjectively as an ideal form; and that this ideal form is but the symbolic expression of the ethereal forces pro¬ jected during the evolution of thought. This is as far as we are per¬ mitted to go along the line of actual spiritual facts. But in carrying out the same chain of reasoning, we are led to the conclusion that if we could only penetrate, even for a single moment, the sacred adytum of Nature’s greatest of all mysteries, we should find that even thought itself was only due to the throbbing pulsations of the soul, and that these pulsations, in their turn, were but the sympathetic response,— the expansion and contraction—of the spiritual respiration in harmon¬ ious obedience to the action and reaction of its divine Ego.
2The primary ideas which we derive from Chapter I, are as follows; I. That the macrocosm is the objective image of the divine subjective idea, and the microcosm is a reflection of the macrocosm. II. That the former, as a whole, is essentially without form, not only because it consists of such an infinite variety of forms, but because of the end¬ less succession of progressive manifestations of these forms; hence, zed by Google 16 THE LIGHT OF EGYPT being without essential form, it is unlimited. III. That the latter, though a perfect epitome of the former, is finite, and as such possesses a form as a symbol of its limitations. Note: We do not claim any originality for the ideas put forth upon this subject, because they have been known to at least a thousand generations of the Hermetic Initiates, in fact the great Hermes Trismegistus says distinctly, that, “The Universe is from God, and man is from the Universe,” which means, the macrocosm is a reflection of Deity, and man is an image of the macrocosm. It can have no other rendering. Neither Pythagoras nor Socrates ever wrote upon the sacred science. They were essentially thinkers, in fact the vows of the former to the great hierophants of Egypt prevented him from externalizing truth as Plato did.
3Though Plato was the pupil of Socrates, he gives forth the Pythagorean philosophy in its entirety, in the form of allegory. The only mystery about the matter is, where did Plato’s teacher obtain his Pythagorean wisdom? The only reasonable solution to this query is, to suppose that he obtained it from his attend¬ ant daemon. Our conception of the teachings of Pythagoras and Socrates can only be obtained by a knowledge of the fact that both Plato and Pythagoras were initiated — hence Plato simply wrote that which these old sages only thought. “The primordial essence,” says Plato, “is an emanation from the Demiurgic mind,” which mind, “contains from eternity the idea of the natural world within itself.” He further asserts that, “He (the Demiurgus) produces the divine idea out of himself by the power of his will.” Thus only re-expressing the self same Hermetic doctrine elaborated by old Hermes at the very dawn of Occult philosophy.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
1Before attempting to explain those occult processes connected with the evolution of matter, which are silently at work within the un¬ seen womb of Nature producing the endless series of causes, the activ¬ ities of which externalize themselves in an infinite variety of forms, it is necessary to briefly review the ideas expressed in chapter I, “The Involution of Spirit,” wherein we pointed out that, originally, our solar system was “without form and void,” (Genesis I, 2) that is to say, it had no material objective shape; that previous to its external manifes¬ tation, it must have existed subjectively as an ideal form; and that this ideal form is but the symbolic expression of the ethereal forces pro¬ jected during the evolution of thought. This is as far as we are per¬ mitted to go along the line of actual spiritual facts. But in carrying out the same chain of reasoning, we are led to the conclusion that if we could only penetrate, even for a single moment, the sacred adytum of Nature’s greatest of all mysteries, we should find that even thought itself was only due to the throbbing pulsations of the soul, and that these pulsations, in their turn, were but the sympathetic response,— the expansion and contraction—of the spiritual respiration in harmon¬ ious obedience to the action and reaction of its divine Ego.
2The primary ideas which we derive from Chapter I, are as follows; I. That the macrocosm is the objective image of the divine subjective idea, and the microcosm is a reflection of the macrocosm. II. That the former, as a whole, is essentially without form, not only because it consists of such an infinite variety of forms, but because of the end¬ less succession of progressive manifestations of these forms; hence, zed by Google 16 THE LIGHT OF EGYPT being without essential form, it is unlimited. III. That the latter, though a perfect epitome of the former, is finite, and as such possesses a form as a symbol of its limitations. Note: We do not claim any originality for the ideas put forth upon this subject, because they have been known to at least a thousand generations of the Hermetic Initiates, in fact the great Hermes Trismegistus says distinctly, that, “The Universe is from God, and man is from the Universe,” which means, the macrocosm is a reflection of Deity, and man is an image of the macrocosm. It can have no other rendering. Neither Pythagoras nor Socrates ever wrote upon the sacred science. They were essentially thinkers, in fact the vows of the former to the great hierophants of Egypt prevented him from externalizing truth as Plato did.
3Though Plato was the pupil of Socrates, he gives forth the Pythagorean philosophy in its entirety, in the form of allegory. The only mystery about the matter is, where did Plato’s teacher obtain his Pythagorean wisdom? The only reasonable solution to this query is, to suppose that he obtained it from his attend¬ ant daemon. Our conception of the teachings of Pythagoras and Socrates can only be obtained by a knowledge of the fact that both Plato and Pythagoras were initiated — hence Plato simply wrote that which these old sages only thought. “The primordial essence,” says Plato, “is an emanation from the Demiurgic mind,” which mind, “contains from eternity the idea of the natural world within itself.” He further asserts that, “He (the Demiurgus) produces the divine idea out of himself by the power of his will.” Thus only re-expressing the self same Hermetic doctrine elaborated by old Hermes at the very dawn of Occult philosophy.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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