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So, a little explanation please on the "Above/Below" discussion. Is it your thought that we humans have been given the gift of being in the middle of two strong forces, and it is our duty to balance ourselves with both? This balance being the ultimate goal? Or are we climbing from below, to the middle, in the hopes that with true self knowledge and conviction we can eventually rise to the above.
It was just something I knew. I don't know how to explain it.
Originally posted by Liana
reply to post by cloudwatcher
While studying the original drawing that was posted of the symbol, and from the way you've said it must be written, Cloudwatcher, I got the impression that the two lines are extremely powerful when interconnected--and that this intrinsic connection creates a strength that cannot be broken apart. Perhaps it isn't a physical or magical power, but more of a psychological reminder of the recent events that have transformed your life, important as a constant memory of how these events have only begun to set you on a path that will bring you into a key phase of spiritual development.
Accompanied by the phrase As above, so below, it reminds me of the joining of the spiritual and subconscious, wherein an awareness of the subconscious found in both dreams and thoughts are the true things relevant to the occurrences of the real world, and lead into a higher spiritual awakening. As above = the spiritual, as below = the subconscious, which is your guide. A warning to be sensitive to the importance of what is going on beneath the surface. Perhaps your sensitivity will play a part in your destiny.
And in view of the odd connections in this thread, maybe the symbol itself plays a part in your role of bringing to light those spiritual connections between people who are seeking the truth.
...throwing my impression out there after haunting the thread for awhile. =]
Originally posted by Liana
reply to post by cloudwatcher
While studying the original drawing that was posted of the symbol, and from the way you've said it must be written, Cloudwatcher, I got the impression that the two lines are extremely powerful when interconnected--and that this intrinsic connection creates a strength that cannot be broken apart. Perhaps it isn't a physical or magical power, but more of a psychological reminder of the recent events that have transformed your life, important as a constant memory of how these events have only begun to set you on a path that will bring you into a key phase of spiritual development.
Accompanied by the phrase As above, so below, it reminds me of the joining of the spiritual and subconscious, wherein an awareness of the subconscious found in both dreams and thoughts are the true things relevant to the occurrences of the real world, and lead into a higher spiritual awakening. As above = the spiritual, as below = the subconscious, which is your guide. A warning to be sensitive to the importance of what is going on beneath the surface. Perhaps your sensitivity will play a part in your destiny.
And in view of the odd connections in this thread, maybe the symbol itself plays a part in your role of bringing to light those spiritual connections between people who are seeking the truth.
...throwing my impression out there after haunting the thread for awhile. =]
“Render unto Caesar the things which are Caesar’s, and unto God the things that are God’s” (“Ἀπόδοτε οὖν τὰ Καίσαρος Καίσαρι καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ”) (Matthew 22:21).
THE Sacred Books of Hermes, says Mrs. Child in her admirable compendium, [1] containing the laws, science, and theology of Egypt, were declared by the priests to have been composed during the reign of the Gods, preceding that of their first king, Menes. Allusions on very ancient monuments prove their great antiquity. There were four of them, and the sub-divisions of the whole make forty-two volumes. These numbers correspond exactly to those of the Vedas, which the Puranas say were carried into Egypt by the Yadavas at the first emigration to that country from Hindostan. The subjects treated of in them were likewise similar; but how far the Books of Hermes were copied from the Vedas remains doubtful. They were deposited in the inmost holy recesses of the temples, and none but the higher order of priests were allowed to read them. They were carried reverently in all great religious processions. The chief priests carried ten volumes relating to the emanations of the Gods, the formation of the world, the divine annunciation of laws and rules for the priesthood. The prophets carried four, treating of astronomy and astrology. The leader of the sacred musicians carried two, containing hymns to the Gods, and maxims to guide the conduct of the king, which the chanter was required to know by heart. Such were the reputed antiquity and sanctity of these Egyptian hymns that Plato says they were ascribed to Isis, and believed to be ten thousand years old. Servitors of the temple carried ten volumes more, containing forms of prayer and rules for offerings, festivals, and processions. The other volumes treated of philosophy and the sciences, including anatomy and medicine.
These books were very famous, and later were much sought after for alchemical purposes, especially for that of making gold. The Roman Emperor Severus collected all writings on the Mysteries and buried them in the tomb of Alexander the Great; and Diocletian destroyed all their books on alchemy lest Egypt should become too rich to remain tributary to Rome. The once-renowned Books of Hermes have been lost these fifteen hundred years.
Thus much concerning the Hermetic Books generally.
The Fragments comprised in this reprint have been the subject of much learned research. In the early centuries of Christianity --- Dr. Louis Menard tells us [1] --- they enjoyed a high repute as of undoubted genuineness, the Fathers invoking their testimony on behalf of the Christian mysteries, while Lactantius --- the "Christian Cicero" --- said of them, "Hermes, I know not how, has discovered well-nigh the whole truth." He was regarded as an inspired revealer, and the writings which bore his name passed for genuine monuments of that ancient Egyptian theology in which Moses had been instructed. And this opinion was accepted by Massilius Ficinus, Patricius, and other learned men of the Renaissance, who regarded them as the source of the Orphic initiations and of the philosophy of Pythagoras and Plato. Doubts, however, arose. They were ascribed, variously, on the strength of internal evidence, to a Jew, a Christian, and a Gnostic. And the conclusion come to by recent critics and accepted by Dr. Menard, is that their place is among the latest productions of Greek philosophy, but that amid the Alexandrian ideas, on which they are based, there are some traces of the religious doctrine of ancient Egypt. It was, he says, from the conjunction of the religious doctrines of Egypt, with the philosophic doctrines of Greece, that the Egyptian philosophy sprang which has left no other memorial than the books of Hermes, in which are to be recognised, under an abstract form, the ideas and tendencies which had before been presented under a mythological form.
Another comparison is that which he institutes between some of the Hermetic writings and the Jewish and Christian Scriptures, especially the Book of Genesis and the fourth Gospel, and the works of Philo and the Shepherd of Hernias. [1] "The advent of Christianity presents at first sight the appearance of a radical revolution in the manners and beliefs of the Western World. But history knows nothing of sudden changes and unanticipated transformations. To comprehend the passage from one religion to another, one should not contrast their two extreme terms--the Homeric mythology and the Nicene symbology. It is necessary to study their intermediate remains --- the multiple products of an epoch of transition, when the primitive Hellenism, under philosophical discussion, changed more and more by admixture with the religions of the East, which were then confused by advancing upon Europe. Christianity represents the latest terms of this incursion of Oriental conceptions into the West. It did not fall like a thunderbolt into the midst of an old world surprised and aghast. It had its period of incubation; and while it sought a definitive form for its doctrines, the problems, the solution of which it sought, equally preoccupied the minds of Greece, Asia, and Egypt. The ideas were already in the air, which became combined in every kind of proportion.
"The multiplicity of the sects springing up in our days can give but a slight notion of that astonishing intellectual chemistry which had established its chief laboratory at Alexandria. Humanity had put up to competition vast moral and philosophical issues --- the origin of evil, the destiny of souls, their fall and their redemption; the prize offered was the dictatorship of consciences. The Christian solution prevailed."
THE mystic title of the celebrated Hermetic fragment with which this volume commences, "Koré Kosmou" that is, the "Kosmic Virgin," is in itself a revelation of the wonderful identity subsisting between the ancient wisdom-religion of the old world, and the creed of catholic Christendom. Koré is the name by which, in the Eleusinian Mysteries, Persephone the Daughter, or Maiden, was saluted; and it is also --- perhaps only by coincidence --- the Greek word for the pupil or apple of the eye. When, however, we find Isis, the Moon-goddess and Initiatrix, in her discourse with Horos, mystically identifying the eye with the soul, and comparing the tunics of the physical organ of vision with the envelopes of the soul; when, moreover, we reflect that precisely as the eye, by means of its pupil, is the enlightener and percipient of the body, so is the soul the illuminating and seeing principle of man, we can hardly regard this analogy of names as wholly unintentional and uninstructive. For Koré, or Persephone, the Maiden, is the personified soul, whose "apostasy," or "descent," from the heavenly sphere into earthly generation, is the theme of the following Hermetic parable