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Crocodile [from Greek champsai, Egyptian emsehiu] In Egypt deified under the name of Sebak (or Sebeq). The principal seat of this worship was the city Crocodilopolis (Arsinoe) where great numbers of mummified beasts have been exhumed. When the canals became dry, the crocodiles would wander about the fields and make such havoc that they were naturally associated with the powers of destruction and evil, the principal malefactor of the pantheon being Set or Typhon. The ancient Egyptians did not regard Set or Typhon, and the crocodile which represented him, as the enemy, the destroyer. In fact, in the earlier dynasties Typhon was one of the most powerful and venerated of the divinities, giving blessings, life, and inspiration to the people, and in especial perhaps to the Royal House or rulers of Egypt. The reason lay in the fact that the earlier mythology showed Typhon or Set mystically as the shadow of Osiris, the god of light and wisdom -- Typhon or Set being the alter ego or more material aspect of Osiris himself. "The Crocodile is the Egyptian dragon. It was the dual symbol of Heaven and Earth, of Sun and Moon, and was made sacred, in consequence of its amphibious nature, to Osiris and Isis" (SD 1:409). The crocodile was also named as one of the signs of the zodiac, the regency of which was connected with a group of lofty beings, whose "abode is in Capricornus" (SD 1:219).
Ymir (Icelandic, Scandinavian) In the Norse creation tale, the primeval frostgiant from whose substance the worlds are formed by the aesir (gods) at the beginning of time. According to the Voluspa (sibyl's prophecy) in the Edda, Ymir was "slain" -- transformed -- by the creative deities Odin Allfather (spirit), Vile (will), and Vi or Ve (awe, sanctity) into the substances that form the worlds in space.
One version relates that sparks from Muspellsheim (realm of fire) fell among the droplets of water vapor in Niflheim (realm of mists or nebulae) creating vapor in Ginnungagap (the yawning void). From this arose the likeness of a man, Ymir, who was nourished by the four streams of milk flowing from the udder of the cow Audhumla -- symbol of fertility. Ymer represents the frozen immobility of non-existence when the universe is not. The Vala (sibyl) relates in Voluspa that the frostgiant's two feet mated with each other and that from them arose all the matter-giants from which all physical creation was formed. She describes poetically how the blood of Ymir became the oceans of water, his bones became mountains, his skull the heavenly vault, but "from his brain were surely all dark skies created." Midgard (central court), the earth, is surrounded and protected by his eyebrows and each quarter of space is governed by one of the four ruling powers, named for the four cardinal points, North, South, East, and West.
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Faith in Kant
Faith is the translation of the German term "Glaube". Glaube sometimes being transleted as belief. German has only one term for that concepts. Faith is a an attitude between opinion and knowledge. It is more than opinion and less than knowledge. Faith is being defined as a subjectively sufficient, while knowledge is being defined as subjectively and objectively sufficient. Opinion is not sufficent subjectively and objectively. Kant think that these tree attitudes are modes or form of assents(holding to be true-fuhrwahrhalten).
Cat Egyptian symbol of the moon {SD 1:304-5, 387-8; 2:545-6, 552n}
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(n) Pretender to philosophy
Andarah [possibly Sanskrit andhakara darkness, blindness from andha blind, dark, turbid from the verbal root andh to make blind + kara making from the verbal root kri to do, make; or possibly Sanskrit antarala midway, intermediate space from antar internal, intermediate + ala probably for alaya dwelling, asylum] Possibly darkness or intermediate space; used in The Mahatma Letters: "(remember the Hindu allegory of the Fallen Devas hurled by Siva into Andarah who are allowed by Parabrahm to consider it as an intermediate state where they may prepare themselves by a series of rebirths in that sphere for a higher state -- a new regeneration) . . ." (p. 87).
Sex As applied to the organism as a whole, the differentiation of the reproductive function and the character of being male and female. Organisms reproduce their kind in various ways: fission, gemmation, parthenogenesis, hermaphrodite reproduction, and sexual reproduction. In the course of evolution, organisms pass from one method to another; the passage from the hermaphrodite method to the one in which the sexes are in separate individuals took place in the animals in the third root-race of this round on this globe, and shortly afterwards in humanity (SD 2:184), the latter then being in the fifth subrace of the third root-race. The process of separation did not occur suddenly, but slowly. This is often called the Fall, and is so in one sense, since it is a descent from spirit toward matter, and was an initiation of the beasts. "THEY (the animals) BEGAN TO BREED. The TWOFOLD MAN (then) SEPARATED ALSO. HE (man) SAID: "LET US AS THEY: LET US UNITE AND MAKE CREATURES.' THEY DID" (ibid.). But from another viewpoint, it was simply a following of the natural course of unfolding progress in evolution. The separation is symbolized by a circle with a vertical diameter.
The hermaphroditic state is repeated in the developing embryo where the organs of both sexes arise from the same germinal layer of cells, and the differentiation does not occur until near the middle of the viable period of fetal life. Today, the orderly unfolding of embryonic cells into a human form is due to following the invisible model which, in keeping with the imbodying ego's karma, is directed by creative spiritual entities and forces.
to be continue "Sex2 "