The Secret Doctrine Volume 3.pdf

there is Yaska, who was a predecessor of Pânini, and his work still exists; there are
seventeen writers of Nirukta (glossary) known to have prescribed Yaska.] it is stated that the
Pândus had acquired universal dominion and had taught the “sacrificial” Mysteries to other
races as far back as 3,300 B.C. Indeed, when Orpheus, the son of Apollo or Helios, received
from his father the phorminx—the seven-stringed lyre, symbolical of the sevenfold mystery
(Page 278) of Initiation—these Mysteries were already hoary with age in Central. Asia and
India. According to Herodotus it was Orpheus who brought them from India, and Orpheus is
far anterior to Homer and Hesiod. Thus even in the days of Aristotle few were the true
Adepts left in Europe and even in Egypt. The heirs of those who had been dispersed by the
conquering swords of various invaders of old Egypt had been dispersed in their turn. As
8,000 or 9,000 years earlier the stream of knowledge had been slowly running down from the
tablelands of Central Asia into India and towards Europe and Northern Africa, so about 500
years B.C. it had begun to flow backward to its old home and birthplace. During the two
thousand subsequent years the knowledge of the existence of great Adepts nearly died out
in Europe. Nevertheless, in some secret places the Mysteries were still enacted in all their
primitive purity. The “Sun of Righteousness” still blazed high on the midnight sky; and, while
darkness was upon the face of the profane world, there was the eternal light in the Adyta on
the nights of Initiation. The true Mysteries were never made public. Eleusinia and Agrae for
the multitudes; the God Ευβουλη, “of the good counsel,” the great Orphic Deity for the
neophyte.
This mystery God—mistaken by our Symbologists for the Sun—who was He Everyone who
has any idea of the ancient Egyptian exoteric faith is quite aware that for the multitudes
Osiris was the Sun in Heaven, “the heavenly King,” Ro-Imphab; that by the Greeks the Sun
was called the “Eye of Jupiter,” as for the modern orthodox Pârsi he is “the eye of Ormuzd:”
that the Sun, moreover, was addressed as the “All-seeing God”( πολυοφθαλμος ) as the
“God Saviour,” and the “saving God” (Αιτιον της σωτηριας). Read the papyrus of
Papheronmes at Berlin, and the stela as rendered by Mariette Bey; [La Mére d’Apis, p. 47.]
and see what they say:
Glory to thee, O Sun, divine child! . . . . thy rays carry life to the pure and to those ready. . .
.The Gods [the “Sons of God”] who approach thee tremble with delight and awe. . . . Thou art
the first born, the Son of God, the Word. [One just initiated is called the “first-born,” and in
India he becomes dwija, “twice-born,” only after his final and supreme Initiation. Every Adept
is a “Son of God” and a “Son of Light” after receiving the “Word,” when he becomes the
“Word” himself, after receiving the seven divine attributes or the “lyre of Apollo.”]
The Church has now seized upon these terms and sees presentments of the coming Christ
in these expressions in the initiatory rites and prophetic utterances of the Pagan Oracles.
The Sun as God - (Page 279) They are nothing of the kind, for they were applied to every
worthy Initiate. If the expressions that were used in hieratic writings and glyphs thousands of
years before our era are now found in the laudatory hymns and prayers of Christian
Churches, it is simply because they have been unblushingly appropriated by the Latin
Christians, in the full hope of never being detected by posterity. Everything that could be
done had been done to destroy the original Pagan manuscripts and the Church felt secure.
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