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Preface
5 Planes of Existence
Introduction
Five Planes of Manifestation
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FIRST-BORN SON OF GOD
A symbol of the Second Logos, the
Only-begotten Son of the Father, the First Logos, the Unmanifest
God. In other terms,-the Higher Self, the first emanation of Spirit
from the Absolute.
"For the Father of things that are hath made him rise as His Eldest
Son, whom elsewhere He hath called His First-born, and who, when he
hath been begotten, imitating the ways of his Sire, and
contemplating His archetypal patterns, fashions the species of
things." - PHILO, De Confus. Ling. § 14.
"The Son of (the Father's) love; in whom we have our redemption, the
forgiveness of our sins; who is the image of the invisible God, the
firstborn of all creation; for in him were all things created, in
the heavens and upon the earth, things visible and things
invisible." - COL. i. 13-16.
"Hiranyagarbha came forth as the first-born of creation from the
primeval waters which were created by the first principle (Brahmân).
Because it is the first principle itself which appears in its
creation as first-born, therefore the latter also is denoted by
Brahmân (masc.)." - DEUSSEN, Phil. of Upanishads, p. 199.
"This conception of the first-born of creation as the original
source of all wisdom is carried further first in the Svetasvatara
Upanishad (which in general inclines towards a personification of
the divine), and here it is described as the Brahmân, Hiranyagarbha
the 'golden germ,' or even in one passage (V. 2) with a poetic and
metaphorical use of the word as the 'red wizard,' kapila rishi, an
expression that has led many into the mistaken belief that here in a
Vedic Upanishad, Kapila, the founder of the Sankhya system, was
named the first-born of creation!" - Ibid., p. 200.
Nevertheless, the “great rishi Kapila," being the Higher Self and
founder of the system of existence, is rightly said to be "the
first-born of creation! None of the names in the Indian sacred
writings are names of persons. Persons, however learned, are too
insignificant to have any part in Divine inspiration which proceeds
from the Buddhic plane above the human mind. There are no "thinkers
of the Upanishads " (ibid., p. 213) who have tampered with Divine
revelation of truths of which they could know nothing.
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