"25th Degree - Night of the Brazen Serpent" - читать интересную книгу автора (Pike Albert)
eighth sphere or highest Heaven.
All this agrees with the doctrine of Plato, that the soul cannot re-enter into Heaven, until the revolutions of the Universe shall have restored it to its primitive condition, and purified it from the effects of its contact with the four elements.
This opinion of the pre-existence of souls, as pure and celestial substances, before their union with our bodies, to put on and animate which they descend from Heaven, is one of great antiquity. A modern Rabbi, Manasseh Ben Israel, says it was always the belief of the Hebrews. It was that of most philosophers who admitted the immortality of the soul and therefore it was taught in the Mysteries; for, as Lactantius says, they could not see how it was possible that the soul should exist after the body, if it had and not existed before it, and if its nature was not independent of that of the body. The same doctrine was adopted by the most learned of the Greek Fathers, and by many of the Latins: and it would probably prevail largely at the present day, if men troubled themselves to think upon this subject at all, and to inquire whether the soul's immortality involved its prior existence.
Some philosophers held that the soul was incarcerated in the body, by way of punishment for sins committed by it in a prior state. How they reconciled this with the same soul's unconsciousness of any such prior state, or of sin committed there, does not appear. Others held that God, of his mere will, sent the soul to inhabit the body. The Kabalists united the two opinions. They held that there are four worlds, Aziluth, Briarth, Jezirath, and Aziath; the world of emanation, that of creation, that of forms, and the material world; one above and more perfect than the other, in that order, both as regards their own nature and that of the beings who inhabit them. All souls are originally in the world Aziluth, the Supreme Heaven, abode of God, and of pure and immortal spirits.
Those who descend from it without fault of their own, by God's order, are gifted with a divine fire, which preserves them from the contagion of matter, and restores them to Heaven so soon as their mission is ended.
Those who descend through their own fault, go from world to world, insensibly losing their love of Divine things, and their self-contemplation; until they reach the world Aziath, falling by their own weight. This is a pure Platonism, clothed with the images and words peculiar to the Kabalists. It was the doctrine of the Essenes, who, says Porphyry, "believe that souls descend from the most subtile ether, attracted to bodies by the seductions of matter."
It was in substance the doctrine of Origen; and it came from the Chaldцans, who largely studied the theory of the Heavens, the spheres, and the influences of the signs and constellations.
The Gnostics made souls ascend and descend through eight Heavens, in each of which were certain Powers that opposed their return, and often drove them back to earth, when not sufficiently purified. The last of these Powers, nearest the luminous abode of souls, was a serpent or dragon.
In the ancient doctrine, certain Genii were charged with the duty of conducting souls to the bodies destined to receive them, and of withdrawing them from those bodies. According to Plutarch, these were the functions of Proserpine and Mercury. In Plato, a familiar Genius
accompanies man at his birth, follows and watches him all his life, and at death conducts him to the tribunal of the Great judge. These Genii are the media of communication between man and the Gods; and the soul is ever in their presence. This doctrine is taught in the oracles of Zoroaster and these Genii were the Intelligences that resided in the planets.
Thus the secret science and mysterious emblems of initiation were connected with the Heavens, the Spheres, and the Constellations and this connection must be studied by whomsoever would understand the ancient mind, and be enabled to interpret the allegories, and explore the
meaning of the symbols, in which the old sages endeavored to delineate the ideas that struggled within them for utterance, and could be but insufficiently and inadequately expressed by language, whose words are images of those things alone that can be grasped by and are within the empire of the senses.
It is not possible for us thoroughly to appreciate the, feelings with which the ancients regarded the Heavenly bodies, and the ideas to which their observation of the Heavens gave rise, because we cannot put ourselves in their places, look at the stars with their eyes in the world's youth, and divest ourselves of the knowledge which even the commonest of us have, that makes us regard the Stars and Planets and all the Universe of Suns and Worlds, as a mere inanimate
machine and aggregate of senseless orbs, no more astonishing, except in degree, than a clock or an orrery. We wonder and are amazed at the Power and Wisdom (to most men it seems only a kind of Infinite Ingenuity) of the MAKER: they wondered at the Work, and endowed it with Life and Force and mysterious Powers and mighty Influences.
Memphis, in Egypt, was in Latitude 29║ 5" North, and in Longitude 30║ 18' East. Thebц, in Upper Egypt, in Latitude 25║ 45' North, and Longitude 32║ 43' East. Babylon was in Latitude 32║ 30' North, and Longitude 44║ 23' East: while Saba, the ancient with Sabцan capital of Ethiopia, was about in Latitude 15║ North.
Through Egypt ran the great River Nile, coming from beyond Ethiopia, its source in regions wholly unknown, in the abodes of heat and fire, and its course from South to North. Its inundations had formed the alluvial lands of Upper and Lower Egypt, which they continued to raise higher and higher, and to fertilize by their deposits. At first, as in all newly-settled countries, those inundations, occurring annually and always at the same period of the year, were calamities until, by means of levees and drains and artificial lakes for irrigation, they became blessings, and were looked for with joyful anticipation, as they had before been awaited with terror. Upon the deposit left by the Sacred River, as it withdrew into its banks, the husbandman
sowed his seed; and the rich soil and the genial sun insured him an abundant harvest.
Babylon lay on the Euphrates, which ran from Southeast to Northwest, blessing, as all rivers in the Orient do, the arid country through which it flowed; but its rapid and uncertain overflows bringing terror and disaster.
To the ancients, as yet inventors of no astronomical instruments, and looking at the Heavens with the eyes of children, this earth was a level plain of unknown extent. About its boundaries there was speculation, but no knowledge. The inequalities of its surface were the irregularities of a plane.
That it was a globe, or that anything lived on its under surface, or on what it rested they had no idea. Every twenty-four hours the sun came up from beyond the Eastern rim of the world, and travelled across the sky, over the earth, always South of, but sometimes nearer and sometimes further from the point over-head; and sunk below the world's Western rim. With him went light, and after him followed darkness.
And every twenty-four hours appeared in the Heavens another body, visible chiefly at night, but sometimes even when the sun shone, which likewise, as if following the sun at a greater or less distance, travelled across the sky; sometimes as a thin crescent, and thence increasing to a
full orb resplendent with silver light; and sometimes more and sometimes less to the Southward of the point overhead, within the same limits as the Sun.
Man, enveloped by the thick darkness of profoundest night, when everything around him has disappeared, and he seems alone with himself and the black shades that surround him, feels his existence a blank and nothingness, except so far as memory recalls him the glories and splendors of light. Everything is dead to him, and he, as it were, to Nature. How crushing and overwhelming the thought, the fear, the dread, that perhaps that darkness may be eternal, and that day may possibly never return; if it ever occurs to his mind, while the solid gloom closes up
against him like a wall! What then can restore him to like, to energy, to activity, to fellowship and communion with the great world which God has spread around him, and which perhaps in the darkness may be passing away? LIGHT restores him to himself and to nature which seemed lost to him. Naturally, therefore, the primitive men regarded light as the principle of their real existence, without which life would be but one continued weariness and despair. This necessity for light, and its actual creative energy, were felt by all men: and nothing was more alarming to them than its absence. It became their first Divinity, a single ray of which, flashing into the dark tumultuous bosom of chaos, caused man and all the Universe to emerge from it. So all the poets sung who imagined Cosmogonies; such was the first dogma of Orpheus, Moses, and the Theologians. Light was Ormuzd, adored by the Persians, and Darkness Ahriman, origin of all evils. Light was the life of the Universe, the friend of man, the substance of the Gods and of the Soul.
The sky was to them a great, solid, concave arch; a hemisphere of unknown material, at an unknown distance above the flat level earth; and along it journeyed in their courses the Sun, the Moon, the Planets, and the Stars.
The Sun was to them a great globe of fire, of unknown dimensions, at an unknown distance. The Moon was a mass of softer light; the stars and planets lucent bodies, armed with unknown and supernatural influences.
It could not fail to be soon observed, that at regular intervals the days and nights were equal; and that two of these intervals measured the same space of time as elapsed between the successive inundations, and between the returns of spring-time and harvest. Nor could it fail to be perceived that the changes of the moon occurred regularly; the same number of days always elapsing between the first appearance of her silver crescent in the West at evening and that of her full orb rising in the East at the same hour; and the same again, between that and the new
appearance of the crescent in the West.
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