Continuing on with the Introduction:page XXVIII

    Owing to the expressed regrets and numerous confessions of almost every one of the Orientalists (See Max Müller’s Lectures for example) the public may feel sufficiently sure (a) that the students of ancient religions have indeed very few data upon which to build such final conclusions as they generally do about the old religions, and (b) that such lack of data does not prevent them in the least from dogmatising. One would imagine that, thanks to the numerous records of the Egyptian theogony and mysteries preserved in the classics, and in a number of ancient writers, the rites and dogmas of Pharaonic Egypt ought to be well understood at least; better, at any rate, than the too abstruse philosophies and Pantheism of India, of whose religion and language Europe had hardly any idea before the beginning of the present century. Along the Nile and on the face of the whole country, there stand to this hour, exhumed yearly and daily, fresh relics which eloquently tell their own history. Still it is not so. The learned Oxford philologist himself confesses the truth by saying that “Though . . . we see still standing the Pyramids, and the ruins of temples and labyrinths, their walls covered with hieroglyphic inscriptions, and with the strange pictures of gods and goddesses. . . On rolls of papyrus, which seem to defy the ravages of time, we have even fragments of what may be called the sacred books of the Egyptians; yet, though much has been deciphered in the ancient records of that mysterious race, the mainspring of the religion of Egypt and the original intention of its ceremonial worship are far from being fully disclosed to us.” * Here again the mysterious hieroglyphic documents remain, but the keys by which alone they become intelligible have disappeared.

    Nevertheless, having found that “there is a natural connection between language and religion”; and, secondly, that there was a common Aryan religion before the separation of the Aryan race; a common Semitic religion before the separation of the Semitic race; and a common Turanian religion before the separation of the Chinese and the other tribes belonging to the Turanian class; having, in fact, only discovered “three ancient centres of religion” and “three centres of language,” and though as entirely ignorant of those primitive religions and languages, as of their origin, the professor does not hesitate to declare “that a truly historical basis for a scientific treatment of those principal religions of the world has been gained!”

Your comments and questions please.

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Things haven't changed much - the mainstream archaeology has little in terms of language or civilization prior to about 3000 BC, I think. The last paragraph is a good point. I think there has been work in trying to figure out the prototypical forms of the root languages, certain unknown languages have been deciphered - the Tout-Ankh-Amon discovery, the only intact pharaonic tomb every discovered, was pretty amazing - sadly, I find that the very important spiritual aspects have been neglected... For Egypt, certain authors such Christian Jacq, Max Guilmot, Schwaller de Lubicz have done work in discovering the spiritual aspects of Egypt - a recent English translation of the Hermetica is a bit of a mainstream breakthough, because the translator supports the theory that these texts have Egyptian sources...

Hermetica
The Greek Corpus Hermeticum and the Latin Asclepius in a New English Translation, with Notes and Introduction

Editor: Brian P. Copenhaver
Published: November 1995
format: Paperback
Cambridge

 

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Thanks for the Hermetica reference, Casady. 

I recently studied the images of Isis from Egyptian art and symbolism, mostly through theosophical references, and I linked Isis in her many representations to other cultures, including the instructors of humanity, the feminine divine, and specific references to Vach and Mulaprakriti.  It was important to me to trace the creative inborn voice expressing itself through out individualities and our artistic creation...and how it shapes our perception of the universe and particularly our role in the world.

It indeed expanded my concept of history beyond 3000 BCE once I stepped into the references to "instructors," and theosophically it linked the bridge between Spirit and individual soul... the history of spiritual evolution, which HPB notes is lacking. 

I began to wonder, however, if it wasn't more effective to pick a different path to explore these cross-cultural/multi-tradition links. At one point, looking at the symbols surrounding Isis led to important connections to others "gods/goddesses" and led my research deeper.  It led to Vach, for example, as mystic speech and mother of the Vedas, among other things. Re the ancient Hindu goddess of speech, Vach (SD, i434): “And this may also, if it does not unriddle the mystery altogether, at any rate lift a corner of the veil off those wondrous allegories that have been thrown upon Vach, the most mysterious of all the Brahmanical goddesses, … she ‘who yields us nourishment and sustenance’ (physical Earth). Isis is also mystic Nature and also Earth; and her cow’s horns identify her with Vach.”

If, for example, the study of Sophia or the Holy Spirit would help present this inner voice connection in more relevant ways (to group discussion today) is something I asked myself.  But now I'm glad my study group took the Isis path now, to show its universal message. It also provided a visual connection to historical artifacts and artistic expression.   

There is a turning point in time in which "instructors" were needed, in which the inner bridge to the divine became essential to develop.  Joanna Macy's World as Lovers linked introduction of the prajnaparamitas with the coming of the mother of all Buddhas, etc., where humanity needed to needed to move beyond the rational analytics and closer to the awakening of Buddhi or Buddhi-Manas. This is the pattern, again, asserting itself. I'm still a little rough on my understanding of the cycles, but I'm on a track that is promising.  Just last week a book on the prajnaprakriti was recommended to me, and I'm looking forward to exploring how the paramitas relate to opening this gateway further. 

Has anyone given thought to why it is that “there is a natural connection between language and religion"?  Is it the language of symbolism, or much more specific?

 

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You're  welcome Di and thanks for lifting some of the veils of Isis - PS - In recent goddess contemplation, I came across a couple of citations that I found particularly suggestive, kind of like 'Easter Eggs' laying unobtrusively ensconced in a landscape of paragraphs:

"Therefore it is said: “In the world of being, the one Point fructifies the Line — the Virgin Matrix of Kosmos (the egg-shaped zero) — and the immaculate Mother gives birth to the form that combines all forms.” Prajapati is called the first procreating male, and “his Mother’s husband.”* This gives the key-note to all the later divine sons from immaculate mothers. It is greatly corroborated by the significant fact that Anna (the name of the Mother of the Virgin Mary) now represented by the Roman Catholic church as having given birth to her daughter in an immaculate way (“Mary conceived without sin”), is derived from the Chaldean Ana, heaven, or Astral Light, Anima Mundi; whence Anaitia, Devi-durga, the wife of Siva, is also called Annapurna,

Footnote(s) ———————————————
  • We find the same expression in Egypt. Mout signifies, for one thing, “Mother,” and shows the character assigned to her in the triad of that country. “She was no less the mother than the wife of Ammon, one of the principle titles of the god being “the husband of his mother.” The goddess Mout, or Mut, is addressed as “our lady,” the “queen of Heaven” and of “the Earth,” thus “sharing these titles with the other mother goddesses, Isis, Hathor, etc.” (Maspero)." SD 91

"The Greek Athena, Metis and Neitha of the Egyptians, are the prototypes of Sophia-Achamoth, the feminine wisdom of the Gnostics. The Samaritan Pentateuch calls the book of Genesis Akamauth, or "Wisdom," as also two fragments of very ancient manuscripts, the Wisdom of Solomon, and "the Wisdom of Iasous (Jesus)." The book called Mashalim or Sayings and Proverbs of Solomon," personifies Wisdom by calling it "the helper of the (Logos) creator," in the following terms, (literally translated):

 I (a) HV (e) H possessed me from the beginning.[1]

But the first emanation in the eternities,

I appeared from all antiquity, the primordial.-

From the first day of the earth;

I was born before the great abyss.

And when there were neither springs nor waters,

When he traced the circle on the face of the deep,

I was with him Amun.

 I was his delight, day by day."[2]

(THE BEACON OF THE UNKNOWN La Revue Théosophique,  Paris, Vol. I, Nos. 3,4,5,6; May 21 , 1889, pp. 1-9; June 21, 1889; pp. 1-7; July 21, 1889, pp. 1-6; August 21, 1889, pp. 1-9 - CW XI, 257-58)



[1] JHVH, or Jahveh (Jehovah) is the Tetragrammaton, consequently the Emanated Logos and the creator the ALL, without beginning or end,--AIN-SOPH--not being able to create nor wishing to create in its quality of the ABSOLUTE.

[2] [Though the wording differs somewhat, yet the ideas expressed in this passage are identical with proverbs viii, 22-30. Mashalim is the plural of Mashal, meaning “example,” “fable,””allegory,” i.e., a teaching that is illustrated. The Proverbs of Solomon are known in Hebrew as Mishle Sheloma. The Wisdom of Iaseus is the same work as the one know as The Wisdom of Jesus the son of Sirach, or asEcclesiasticus.- Compiler.]

 

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Easter eggs, indeed!  Mout or Mut, as queen of heaven, like Isis. 

I still have much to follow-up (:the form that combines all forms" and "I was born before the great abyss").  I'm taking this citation of the SD to my next study circle. 

Wisdom of Solomon I have looked at, before, because HPB mentions it... .  but not the Wisdom of Iasous

Thanks again.