Действително най-правилно би било да пропътуваме "разстоянието"във времето ...назад до началото на нашите прародители, струва ми се това е лесно ако само се откажем от всичко, което притежаваме като "информация", забравим че знаем и съзрем с очите на древните, зад всичко, което сме свикнали механично да изричаме, да усетим смисъла , да го съживим, без целия този товар на знанието ще ни е по-лесно да пътуваме...струва ми се че тогава това приключение ще открие различни врати за всеки, но накрая ще говорим един език...връщайки се към необремененото ни себе...
"За да научиш повече за пътя пред теб питай тези, които се връщат"- тази поговорка е пред очите ми постоянно...тъй като става дума за Атлантида...предлагам да се запознаем с Питагор, чиито стъпки безкористно обхождат пътеките на древното познание, докато сътворят удобен за наследниците му път.....
извадки:
(The worship of Aryan humanity from the beginning of civilization was directed towards the sun as the source of light, heat, and life.)
(This science of numbers was known under different names in the temples of Egypt and Asia. As it afforded a key to the whole doctrine, it was carefully concealed from the people. The figures and letters, the geometric forms and human representations, which served as signs in this algebra of the occult world, were understood by none but the initiate. He divulged their meaning to the adepts only after receiving from them the oath of silence. Pythagoras formulated this science in a book he wrote with his own hand, called hieros logos (the sacred word). This book has not come down to us, but we are acquainted with its principles from the subsequent writings of the Pythagoreans, Philolaus, Archytas, and Hierocles, the dialogues of Plato, and the treatises of Porphyry and Iamblichus. The reason they have remained a dead letter for modern philosophers is that their meaning and bearing can only be understood by comparison with all the esoteric doctrines of the East.)
На този, на който му се струва тягаво и бавно да си превежда, ще кажа да не се чуди защо поколения наред не помнят за Атлантида, освен неколцина и да си отговори как лесно се забравя да се дъвче, когато някой ти го сдъвква. Опитвайки ще се сети че просто е забравил, но ще си спомни... ако иска.
(He did not reach in a single day that inner possession of truth in which man realizes universal life by the concentration of his faculties. Years of training were needed, and that agreement, so difficult to effect, of the intelligence and the will. Before using the creative word—and how few succeed in this!—one must spell out the sacred logos, letter by letter, syllable by syllable.)
("These Muses," he said, "are only the earthly images of the divine powers whose immaterial and sublime beauty you will contemplate each one in himself. Just as they have their eyes fixed upon the fire of Hestia, from which they spring and which gives them movement, rhythm, and melody—so you must plunge into the central fire of the universe, into the divine spirit, to mingle with it in its visible manifestations.")
(Pythagoras said that the great Monad acts as a creative Dyad. Immediately God manifests himself, he is double; indivisible essence and divisible substance; active, animating, masculine principle, and passive, feminine principle, or animated plastic matter. Accordingly the Dyad represented the union of the Eternal-Masculine and the Eternal-Feminine in God, the two essential and corresponding divine faculties. Orpheus had poetically expressed this idea in the line:
Jupiter is the divine Bridegroom and Spouse.)
(This living, eternal Nature, this mighty Spouse of God, is not only the terrestrial but also the celestial nature, invisible to our eyes of flesh, the Soul of the world, the primordial Light, in turn Maia, Isis or Cybele, who, first vibrating beneath the divine impulse, contains the essences of all souls, the spiritual types of all beings. Then it is Demeter, the living earth, and all earths with the bodies they enfold in which these souls have come to be incarnated. Afterwards it is Woman, the companion of Man. In humanity Woman represents Nature, and the perfect image of God is not Man alone, but Man and Woman.)
(Pythagoras carried a great deal farther the teaching of numbers. In each of them he defined a principle, a law, an active force of the universe. He said, however, that the essential principles are contained in the first four numbers, since all the others are formed by adding or multiplying them. In the same way the infinite variety of beings composing the universe is produced by the combinations of the three primordial forces: matter, soul, spirit, under the creating impulse of the divine unity which mingles and differentiates, concentrates and separates. Along with the chief masters of esoteric science Pythagoras attached great importance to the numbers seven and ten. Seven, the compound of three and four, signifies the union of man and divinity. It is the figure of the adepts, of the great initiates, and, since it expresses the complete realization in all things through seven degrees, it represents the law of evolution. The number ten formed by the addition of the first four numbers, and containing the former number, is the perfect number, par excellence, for it represents all the principles of divinity, evolved and re-united in a new unity.
On finishing the teaching of his theogony, Pythagoras showed his disciples the nine Muses, personifying the sciences, grouped three by three, presiding over the triple ternary evolved in nine worlds, and forming, along with Hestia, the divine science, guardian of the primordial Fire—the sacred Decad.)
(As each planet is a different expression of the thought of God, as it exercises a special function in the planetary chain, the ancient sages have identified the names of the planets with those of the great gods who represent the divine faculties in action in the universe.
The four elements, of which the constellations and all beings are formed, designate four graduated states of matter. The first, being the densest, is the one most refractory to spirit; the last, being the most refined, shows great affinity for spirit. Earth represents the solid state; water, the liquid state; air, the gaseous state, and fire, the imponderable state. The fifth, the etheric element, represents a state of matter so fine and vivid that it is no longer atomic, and possesses the property of universal penetration. It is the original, cosmic fluid, the astral light or soul of the world.
Afterwards Pythagoras spoke to his disciples of the earth's revolutions, according to the traditions of Egypt and Asia. He knew that the earth, in a state of fusion, was first surrounded by a gaseous atmosphere which, becoming liquefied by successive coolings, had formed the seas. As was his wont, he summed up this idea metaphorically by saying that the seas were produced by the tears of Saturn (cosmic time).
And now the kingdoms appear, and invisible germs, floating in the ethereal aura of the earth, whirl about in its gaseous robe and are then attracted to the deep bosom of the ocean and over the first continents that pierce their way to the surface. The vegetable and animal worlds, still in confusion, appear almost at the same time. Esoteric teachings admit of the transformation of animal species, not only in accordance with the secondary law of selection, but also by the primary law of the percussion of the earth by celestial powers, and of all living beings by intelligible principles and invisible forces. When a new species appears on the globe, the reason is that a race of souls of a superior type is being incarnated at a given epoch in the descendants of the former species, to cause it to mount a step in the ladder of evolution by moulding it afresh and transforming it into its image. Thus the esoteric doctrine explains the appearance of man on earth. From the point of view of terrestrial evolution, man is the latest branch, the crown of all the former species. But this point of view is no more sufficient to explain his entrance on to the stage of life, than it would be to explain the appearance of the first sea-weed or the first crustacean in the depths of the sea. All these successive creations infer, as does each birth, the percussion of the
earth by the invisible powers which create life. That of man infers the previous reign of a celestial humanity presiding over the unfolding of terrestrial humanity, and sends it, like the waves of a formidable tide, fresh torrents of souls which become incarnate in its womb and cause to shine forth the first beams of a divine light in that bold, impulsive, terrified being who, though only just freed from the darkness of animality, is forced, in order to live, to struggle with all the powers of nature.)
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(Pythagoras had obtained in Egyptian temples clear notions as to the mighty revolutions of the globe. The Indian and Egyptian teachings spoke of the existence of the ancient austral continent which had produced the red race and a powerful civilization, called by the Greeks, the Atlantides. They attributed the alternate emergence and immersion of continents to the oscillation of the poles and acknowledged that humanity had thus passed through six deluges. Each interdiluvian cycle brings about the predominance of a great human race. In the midst of the partial eclipses of civilization and human faculties, there is a general ascending movement.)
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(Here we have humanity constituted and the races launched in their career through the cataclysms of the globe. But on this globe which, at birth, wе
take as being the immutable base of the world and which itself is carried along floating in space, on these continents which emerge from the seas to disappear afresh, amid these passing peoples, these crumbling civilizations, what is the mighty and poignant, the eternal mystery? This is the great inner problem, that of each and all, the problem of the soul which discovers in itself an abyss of darkness and light, regarding itself with a mixture of delight and terror and saying to itself: "I am not of this world, for it is not sufficient to explain me. I do not come from earth and I am going elsewhere. Where?" That is the mystery of Psyche, the mystery containing all the rest.
The cosmogony of the visible world, said Pythagoras, has led us to the history of the earth, and the latter to the mystery of the human soul. With it we touch the sanctuary of sanctuaries, the holy of holies. Once its consciousness aroused, the soul becomes for itself the most astonishing of sights. But even this consciousness is only the enlightened surface of its being, in which it suspects there to be dark and unfathomable abysses. In its unknown depths, the divine Psyche contemplates with fascinated look all lives and worlds, past and present, and the future joined to them by Eternity. "Know thyself, and thou shalt know the universe
of the gods.")
из:
Pythagoras and the Delphic Mysteries
by Edouard Schure
[1906]
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някой въпроси по темата:
символика на херкулесовите стълбове,
Атлант,кой е той и какво прави,титаните...падналите ангели
отделяне на ин от ян-защо?В коя епоха?
начало на прераждане на душите-формиране на плътното тяло
Р.Щайнер...сравни Питагор
Орфей-Египет-Земите,които обитаваме
Защо протобългарите идват по тези земи
Махабхарата
Еден
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