In India we are celebrating Kartik Poornima. The Annamalai Deepam [flame lit at Tiruvannamalai] was last evening, December 1, 2014. Who was Kartikeya, the Son of Siva & Parvati?…Read on about the esoteric meaning and the comparative symbolism with other later traditions of the world… Excerpt from H.P.Blavatsky’s The Secret Doctrine, Volume 2, Stanza XII, The Fifth Race and Its Divine Instructors:- …Let us take Agni the fire-god, Indra the firmament, and Karttikeya from the Hindus; the Greek Apollo; and Mikael, the “Angel of the Sun,” the first of the Æons, called by the Gnostics “the saviour”—and proceed in order. (1) Agni—the fire-god—is called in the Rig-Veda Vaiswanara. Now Vaisvanara is a Danava—a giant-demon,* [* He is thus named and included in the list of the Danavas in Vayu Purâna: the Commentator of Bhagavata Purâna calls him a son of Danu, but the name means also “Spirit of Humanity.”] whose daughters Puloma and Kalaka are the mothers of numberless Danavas (30 millions), by Kasyapa,* [* Kasyapa is called the Son of Brahmâ, and is the “Self-Born” to whom a great part of the work of creation is attributed. He is one of the seven Rishis; exoterically the son of Marichi, the son of Brahmâ; while Atharva-veda says, “The Self-born Kasyapa sprang from Time”; and esoterically—Time and Space are forms of the One incognizable Deity. As an Aditya, Indra is son of Kasyapa, as also Vaivasvata Manu, our progenitor. In the instance given in the text, he is Kasyapa-Aditya, the Sun and the Sun-god, from whom all the “Cosmic” Demons, Dragons (nâgas), Serpent, or Snake-gods, and Danavas, the giants, are born. The meaning of the allegories given above is purely astronomical and cosmical, but will serve to prove the identity of all.] and live in Hiranyapura, “the golden city,” floating in the air. Therefore, Indra is, in a fashion, the step-son of these two as a son of Kasyapa; and Kasyapa is, in this sense, identical with Agni, the fire-god, or Sun (Kasyapa-Aditya). To this same group belongs Skanda or Karttikeya (god of War, the six-faced planet Mars astronomically), a Kumâra, or virgin-youth, born of Agni,† [† All such stories differ in the exoteric texts. In the Mahabhârata, Karttikeya, “the six-faced Mars,” is the son of Rudra or Siva, Self-born without a mother from the seed of Siva cast into the fire. But Karttikeya is generally called Agnibhu, “fire born.”] for the purpose of destroying Taraka, the Danava Demon, the grandson of Kasyapa by Hiranyaksha, his son,‡ [‡ Hiranyaksha is the ruler or king of the fifth region of Pâtâla, a Snake-god.] whose (Taraka’s) yogi austerities were so extraordinary that they became formidable to the gods, who feared such a rival in power.§ [§ The Elohim also feared the knowledge of Good and Evil for Adam, and therefore are shown as expelling him from Eden or killing him spiritually.] While Indra, the bright god of the Firmament, kills Vritra (or Ahi), the Serpent-Demon—for which feat he is called Vritra-han, “the destroyer of Vritra”; he also leads the hosts of Devas (Angels or gods) against other gods who rebel against Brahmâ, for which he is entitled Jishnu, “leader of the celestial Host.” Karttikeya is found bearing the same titles. For killing Taraka, the Danava, he is Taraka-Jit, “Vanquisher of Taraka,”|| [|| The story told is, that Taraka (called also Kalabhana), owing to his extraordinary Yoga-powers, had obtained all the divine knowledge of yoga-vidya and occult powers of the gods, who conspired against him. Here we see the “obedient” Host of Archangels or minor gods conspiring against the (future) Fallen angels, whom Enoch accuses of the great crime of disclosing to the world all “the secret things done in heaven.” It is Michael, Gabriel, Raphael, Surgal and Uriel who denounced to the Lord God those of their Brethren who were said to have pryed into the divine mysteries and taught them to men: by this means they themselves escaped a like punishment. Michael was commissioned to fight the Dragon, and so was Karttikeya, and under the same circumstances. Both are “leaders of the Celestial Host,” both Virgins, both “leaders of Saints,” “Spear-holders” (Saktidhara), etc., etc. Karttikeya is the original of Michael and St. George, as surely as Indra is the prototype of Karttikeya.] “Kumâra Guha,” “the mysterious Virgin-youth,” “Siddha-Sena”—“the leader of the Siddhas”; and Saktidhara—“Spear-holder.” (2.) Now take Apollo, the Grecian sun-god, and by comparing the mythical accounts given of him, see whether he does not answer both to Indra, Karttikeya, and even Kasyapa-Aditya, and at the same time to Michael (as the Angelic form of Jehovah) the “angel of the Sun,” who is “like,” and “one with, God.” Later ingenious interpretations for monotheistic purposes, elevated though they be into not-to-be-questioned Church dogmas, prove nothing, except the abuse of human authority and power, perhaps. Apollo is Helios (the Sun), Phoibos-Apollo (“the light of life and of the World”) who arises out of the golden-winged cup (the sun); hence he is the sun-god par excellence. At the moment of his birth he asks for his bow to kill Python, the Demon Dragon, who attacked his mother before his birth,† and whom he is divinely commissioned to destroy—like Karttikeya, who is born for the purpose of killing Taraka, the too holy and wise demon. Apollo is born on a sidereal island called Asteria—“the golden star island,” the “earth which floats in the air,” which is the Hindu golden Hiranyapura; “he is called the pure, Agnus Dei (the Indian Agni, as Dr. Kenealy thinks), and in the primal myth he is exempt “from all sensual love” (“Book of God,” p. 88). He is, therefore, a Kumâra, like Karttikeya, and as Indra was in his earlier life and biographies. Python, moreover, the “red Dragon,” connects Apollo with Michael, who fights the Apocalyptic Dragon, who wants to attack the woman in child-birth (See Revelation xii.), as Python attacks Apollo’s mother. Can anyone fail to see the identity? Had the Rt. Hon. W. E. Gladstone, who prides himself on his Greek scholarship and understanding of the spirit of Homer’s allegories, ever had a real inkling of the esoteric meaning of the Iliad and Odyssey, he would have understood St. John’s “Revelation,” and even the Pentateuch, better than he does. For the way to the Bible lies through Hermes, Bel, and Homer, as the way to these is through the Hindu and Chaldean religious symbols…. ----------------------------------------------------- Another excerpt from Mme H.P.Blavatsky’s The Secret Doctrine Volume 2, XII. The Symbolism of the mystery-names Iao and Jehovah, with their relation to the Cross and Circle:- …the Seven Rishis, who mark the time and the duration of events in our septenary life cycle. They are as mysterious as their supposed wives, the Pleiades, of whom only one—she who hides—has proven virtuous. The Pleiades (Krittika) are the nurses of Karttikeya, the God of War (Mars of the Western Pagans), who is called the Commander of the celestial armies—or rather of the Siddhas (translated Yogis in heaven, and holy sages on the earth)—“Siddha-sena,” which would make Karttikeya identical with Michael, the “leader of the celestial hosts” and, like himself, a virgin Kumâra.† [† The more so since he is the reputed slayer of Tripurasura and the Titan Taraka. Michael is the conqueror of the dragon, and Indra and Karttikeya are often made identical.] Verily he is the “Guha,” the mysterious one, as much so as are the Saptarshis and the Krittika (seven Rishis and the Pleiades), for the interpretation of all these combined, reveal to the adept the greatest mysteries of occult nature. One point is worth mention in this question of cross and circle, as it bears strongly upon the elements of fire and water, which play such an important part in the circle and cross symbolics. Like Mars, who is alleged by Ovid to have been born of a mother alone (Juno), without the participation of a father, or like the Avatars (Krishna, for instance), in the West as in the East—Karttikeya is born, but in a still more miraculous manner—begotten by neither father nor mother, but out of a seed of Rudra Siva, viâ Agni, who dropped it into the Ganges. Thus he is born from fire and water—a “boy bright as the Sun and beautiful as the moon.” Hence he is called Agnibhuva (Agni’s son) and Ganga-putra (Son of Ganges). Add to this the fact that the Krittika, his nurses, as Matsya Purâna shows, are presided over by Agni, or, in the authentic words—“The seven Rishis are on a line with the brilliant Agni,” and hence are called Agneya—and the connection is easy to follow. It is, then, the Rishis who mark the time and the periods of Kaliyuga, the age of sin and sorrow. See in the Bhagavata Purâna XII., II, 2, 6, 32, and Vishnu Purâna. Says the latter: “When the splendour of Vishnu (Krishna) departed for heaven, then did the Kali Yug, during which men delight in sin, invade the world. . When the Seven Rishis were in Maghâ, the Kali Yug, comprising 1,200 (divine) years (432,000 years of mortals), began; and when from Maghâ, they shall reach Pûrvashadha, then will this Kali age attain its growth, under Nanda and his successors.” * [* Nanda is the first Buddhist Sovereign, Chandragupta, against whom all the Brahmins were so arrayed; he of the Morya Dynasty, and the grandfather of Asoka. This is one of those passages that do not exist in the earlier Purânic MSS. They were added by the Vaishnavas, who interpolated almost as much, out of Sectarian spite, as the Christian Fathers did.] This is the revolution of the Rishis “when the two first stars of the Seven Rishis (of the Great Bear) rise in the heavens, and some lunar asterism is seen at night, at an equal distance between them, then the Seven Rishis continue stationary in that conjunction for a hundred years,” a hater of Nanda makes Parasâra say. According to Bentley, it is in order to show the quantity of the precession of the equinoxes that this notion originated among the astronomers. It was done “by assuming an imaginary line, or great circle, passing through the poles of the ecliptic and the beginning of the fixed Maghâ, which circle was supposed to cut some of the stars in the Great Bear. . . . The seven stars being called the Rishis, the Circle so assumed was called the line of the Rishis . . . . and being invariably fixed to the beginning of the lunar asterism Maghâ, the precession would be noted by stating the degree . . . of any moveable lunar mansion cut by that line or circle as an index” (“Historical View of the Hindu Astronomy,” p. 65). There was, and still exists, a seemingly endless controversy about the chronology of the Hindus. Here is a point that could help to determine—approximately at least—the age when the symbolism of the Seven Rishis and their connection with the Pleiades began. When Karttikeya was delivered to them by the gods to be nursed, the Krittika were only six—whence Karttikeya is represented with six heads; but when the poetical fancy of the early Aryan symbologists made of them the consorts of the Seven Rishis, they were seven. Their names are given, and these are Amba, Dula, Nitatui, Abrayanti, Maghâyanti, Varshayanti, and Chupunika. There are other sets of names which differ, however. Anyhow, the Seven Rishis were made to marry the Seven Krittika before the disappearance of the seventh Pleiad. Otherwise, how could the Hindu astronomers speak of that which, without the help of the strongest telescopes, no one can see? This is why, perhaps, in every such case the majority of the events described in the Hindu allegories is fixed upon as “a very recent invention, certainly within the Christian era”?...
Posted on: Sat, 06 Dec 2014 16:25:24 +0000
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