Platonic Solids as Modes of the Womb

Symbols and allegories.
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Smaragd
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Re: Platonic Solids as Modes of the Womb

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Utthavat wrote: Wed Jun 08, 2022 4:13 pm
do you have any thoughts on what 4-letter name would connect to the number of 4 faces of Tetrahedron?

I'm having a slight urge to guess IHVH

The tetrahedron is usually depicted as one singular point from which three lines descend to found three further points. As such, it seems to symbolize the holy trinity, the three in one. Thus I'm seeing it more as a 1+3, the monad and the triad. The etymology of the Tetragrammaton YHWH is obscured, but it is often thought Yod to be a third person masculine prefix, while He Waw He would indicate active being/existence, becoming, to constite etc. This could be seen sitting well with the tetrahedron's monadic seed on the top (masculine principle) and the three latter letters and points signifying the emanation creating entities, or the higher triad in our system. The masculinity could be further on interpreted through the Hieroglyphic Key to denote the masculinity of the higher triad as a whole (although still having feminine aspects within) - the floating head above the heart, the latter of which uniting the feminine body of the lower triad to the head. Here I am already going forth to the septenaries in the octahedron (unless it's strictly a form of 6 and 9) as well as the cube (when it's standing on one of its corners, and thus forming the hexagram with it's seventh point in the center.)
Utthavat wrote: Sun Jun 05, 2022 3:41 pm

This mistake from me was to state the misinformation that the 9 first decimals of Pi would represent "the creation of the secondary gods."

The book stated that the whole number 3 of Pi represents "the first trinity" and the nine first decimals represent "the complete non-physical world". "Creation of the secondary gods" was represented in the 13 decimals after the 9 first decimals."
I have to also correct a mistake that started bothering me when I remembered how the the AUM MANI PADME HUM mantra going through the Hieroglyphic Key points how the four and the five are in on top of each other on the prana cross, and thus my idea of the five in the following quote is off:
Smaragd wrote: Mon Jun 06, 2022 8:51 pm 5 is the elemental sphere of the lower triad + the two polarities of the horizontal pole in the prana cross.
But in the light of you correcting your own mistake I'm intrigued to think of the MANI PADME as the nine representing "the complete non-physical world". MANI PADME part is sometimes described as "jewel in the lotus". I think the meaning of the jewel comes back to the sanctity of the square temple, the delicate fragrance - the essence - of the jewel which could be seen closely in touch with the Theosophical idea behind Lipikas and/or the four Maharājas (these are sometimes synonymous, and sometimes separated as different entities). Lipikas as the gods regulating karma, could be seen guarding the essence, guarding from aspirants trying to enter these regions unprepared, and regulating the flow of the essence towards the formation of the world (towards the form giving pentagram), thus the square jewel could be seen in intricate connection with the Lipika aka the four Maharājas. Or this is at least the way I've come to think of it.

From here I'm coming to one possible angle towards the octahedron, where the triangles give birth to the first square. It's a bit dangerous to run with hypotheses in these kinds of places, because these subjects are already very hard to understand and presenting intuitive guesses will easily give people wrong ideas that are then hard to get rid of. But let us remember this warning, and with the added caution I would hypotesise the octahedron to hint of the Lipikas as the following hierarchy from the higher triad, and forming a new plane, a plane of guardianship. This square unites the upward and downward triangles of octahedron and thus allows going from the Holy Trinity to the planetary septenary of our solar system, where the physical bodies of the planets in their instrumental nature allows the idea of the septenary of form (the ideal world of the higher triad and the actualizing world of the lower triad shaking hands and creating corresponding bodies for the 6+1).

PADME on the other hand is depicted as the pentagram in the Hieroglyphic Key illustration following the AUM MANI PADME HUM idea. As the pentagram depicts the elements, whether it is the aetheric side or the more coarse elements, both are generally seen as physical, so in this light my theory of the nine being the same as MANI PADME may have to be thrown in to the bin unless the "non-physical world" is a looser concept allowing aether within it. In any case, we are talking about the human pentagram, which has gained it's five-fold form from the sacredness of the formless square around which we circulated above. This five-foldedness is the form giving principle in general, human form as a quintessence - a purest concentration of substance -, the substance of all forms. The concentration from which all beauty and form bursts out, and as such gives the possibility for the fulfilment of potential - an actualization of the yewel in the lotus. The two pentagrams are depicted here: the falling star is the power of man giving form to everything, and the ascending star is the sanctity of man in raising the form towards the spirit, towards meaning and holy annihilation.
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Re: Platonic Solids as Modes of the Womb

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Here I'm taking a slightly zoom-out-move to ask a question about a thing that puzzles me:

So as five platonic solids connect with the five elements and since those elements' names in Sanskrit are (according to Sankhya philosophy from the last to the first):

Privithi (Earth) = Cube
Jala or Apah (Water) = Icosahedron
Tejas or Agni (Fire) = Tetrahedron
Vayu (Air) = Octahedron
Akasha (Ether) = Dodecahedron

Do you see that there would be an element and a solid for those two tattvas in addition to these five, that are taken into consideration by Theosophical Society but not by Golden Dawn system?

as the last two continued in this list of reverse order are in Sanskrit:

Anupādaka ("parentless, self-existing")

and

Ādi ("first, beginning, primeval."), (Interestingly enough, Adi or Ady is also a word in Hebrew meaning "jewel, ornament")

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Re: Platonic Solids as Modes of the Womb

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Utthavat wrote: Tue Jun 21, 2022 2:46 pm Akasha (Ether) = Dodecahedron
This is interesting, because in the introduction to the forementioned De Divina Proportione, Dr. Tennebaum noted of what is to come in the book itself: "We will leave it to Luca Pacioli to demonstrate how to generate the icosahedron and the dodecahedron, with the method used by Euclid in his Book XIII (incorporating the work of Theaetetus, a student of Plato), from the diameter of the sphere, and how each of the five solids in turn generates others, along with the other non-regular derivations from them. He will show us, however, that the only regular solid which can generate all of the other four, including the icosahedron, is the dodecahedron. But the key to this is, again, our divine proportion."

Emphasis mine. This is clearly in tune with the Theosophical(?) correspondence list, as it is often said akasha or aether to include all the elements within. I'm looking forward to how Pacioli approaches this idea through the solids. (I think Blavatsky has written that akasha and aether are definitely not the same thing, but I wonder if it's here an approximation that can be made without larger problems, and the differences come more crucial when moving further away from the concept of the elements and on to the idea of the akashic libraries and its scribes etc.
Utthavat wrote: Tue Jun 21, 2022 2:46 pm
Do you see that there would be an element and a solid for those two tattvas in addition to these five, that are taken into consideration by Theosophical Society but not by Golden Dawn system?

as the last two continued in this list of reverse order are in Sanskrit:

Anupādaka ("parentless, self-existing")

and

Ādi ("first, beginning, primeval."), (Interestingly enough, Adi or Ady is also a word in Hebrew meaning "jewel, ornament")
I don't think there is a solid for these two. I'm thus far sticking to my hypothesis that the solids are modes of the womb, natural harmonics creating their own planes and modes of existence (i.e. the meaning of elements beyond the coarse symbols of their correspondences to states of matter), the first matter forming its slimey geometry to give birth to the consequent ways of being. We could possibly look at Anupādaka on this occasion through the idea of unlimited space in which limited lines of the solids begins to form the ideas of limited space. I don't think we are taking too large leaps when supposing Ādi, as the "beginning", to be the seed and the inseminator of the womb space, similar to the virginal birth of the Christ figure in Christian metaphysics.
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Re: Platonic Solids as Modes of the Womb

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Smaragd wrote: Tue Jun 21, 2022 7:19 pm We could possibly look at Anupādaka on this occasion through the idea of unlimited space in which limited lines of the solids begins to form the ideas of limited space. I don't think we are taking too large leaps when supposing Ādi, as the "beginning", to be the seed and the inseminator of the womb space, similar to the virginal birth of the Christ figure in Christian metaphysics.
Keeping in mind what you said and me checking little more clearly the source where I got the information of the two additional tattvas, it would seem to my understanding that the order in those two additional ones can be Anupādaka being before Ādi as you seem to hint if I'm not mistaken(?)
Utthavat wrote: Tue Jun 21, 2022 2:46 pm

Privithi (Earth) = Cube
Jala or Apah (Water) = Icosahedron
Tejas or Agni (Fire) = Tetrahedron
Vayu (Air) = Octahedron
Akasha (Ether) = Dodecahedron

This list of Indian Samkhya philosophy's arrangement of the tattvas from the last to the first of the five tattvas I found mentioned from the book: "Light On Life" by Hart de Foww and Robert Svoboda and the same order I found from the book "The Encyclopedia of Magic and Alchemy" by Rosemary Guiley, where she mentioned this order to be the one of Golden Dawn system and that they adapted it from the Theosophical Society. From this latter book I also found the mention of Anupādaka and Ādi, but I may have listed them in wrong order before.

I'm starting to consider in my work-hypothesis if the right order would be this from the last tattva to the first:

7. Privithi (Earth) = Cube
6. Jala or Apah (Water) = Icosahedron
5. Tejas or Agni (Fire) = Tetrahedron
4. Vayu (Air) = Octahedron
3. Akasha (Ether) = Dodecahedron
2. Ādi ("first, beginning, primeval.")
1. Anupādaka ("parentless, self-existing")

From my limited knowledge and misty (possibly mistaken) memory of Blavatsky's commentaries on the Book of Dzyan, I am recalling that the womb would exist before the seed. As interpreting the meaning of these words/names, it would seem more logical that the "parentless, self-existing" would exist before the "first, beginning, primeval". How do you see this order compared to my trial-and-error hardened work-hypotheses?


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Re: Platonic Solids as Modes of the Womb

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Utthavat wrote: Wed Jun 22, 2022 4:44 pm Keeping in mind what you said and me checking little more clearly the source where I got the information of the two additional tattvas, it would seem to my understanding that the order in those two additional ones can be Anupādaka being before Ādi as you seem to hint if I'm not mistaken(?)
We are stepping in to such deep concepts that the hierarchies between them seem to become almost impossible to define in a definitive sense. First of all, if we look at it from the perspective of the evolution of humanity, and the possible requirement of a Christ-like avatara of the Son to appear in flesh, in such a case, and from this particular perspective, we could say the Mother existing before the Son.

If we look at it purely from the metaphysical point of view, at the heart of it is the paradox of the Son inseminating itself, the Seed coming from itself, almost like hovering above the Mother. But still, the Mother is ageless. The Son is beyond ages, yet it is a step forth from the absolute. I'm sort of seeing the Mother here in its passivity a half step closer to the absolute than the Son, as a kind of attribute of its emptiness, the Virgin's mercy coming from the self-cancelling harmony of the absolute (or of Nirvana as a representative state of the absolute to the souls within the body of the Son). The Mother in her miraculous virginal pregnancy thus has a valid parent relation to the Son, yet the Mother and the Son sink in to each other. Thus, it is ultimately a question of perspective. From individual human perspective we can observe and see hints of this mystery for example in the terrible and incredible thing of the free Will human beings have within their reach. Coming to the masculine will of their own is like the seed itself impregnating the Great Mother, the Mother who has always been there yet who is kind of a subject to the seed. (The divinity of this masculine principle is ofcourse found from differentiating the meaning of will and Will from each other. Perhaps for some it starts from finding sacredness in the act of honoring the Great Mother who is subject to every deed we act upon in our use of our Will, our Sword.)

As we are closing in with the depths of practical magic here, I am reminded of the following discussion on Finnish regarding Logos, Fohat & Shakti.
"Would to God that all the Lords people were Prophets"
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