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The Theosophical Seal by Arthur M. Coon the Theosophical Seal a Study for the Student and Non-Student

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The Theosophical Seal by Arthur M. Coon the Theosophical Seal a Study for the Student and Non-Student The Theosophical Seal by Arthur M. Coon The Theosophical Seal A Study for the Student and Non-Student by Arthur M. Coon This book is dedicated to all searchers for wisdom Published in the 1800's Page 1 The Theosophical Seal by Arthur M. Coon INTRODUCTION PREFACE BOOK -1- A DIVINE LANGUAGE ALPHA AND OMEGA UNITY BECOMES DUALITY THREE: THE SACRED NUMBER THE SQUARE AND THE NUMBER FOUR THE CROSS BOOK 2-THE TAU THE PHILOSOPHIC CROSS THE MYSTIC CROSS VICTORY THE PATH BOOK -3- THE SWASTIKA ANTIQUITY THE WHIRLING CROSS CREATIVE FIRE BOOK -4- THE SERPENT MYTH AND SACRED SCRIPTURE SYMBOL OF EVIL SATAN, LUCIFER AND THE DEVIL SYMBOL OF THE DIVINE HEALER SYMBOL OF WISDOM THE SERPENT SWALLOWING ITS TAIL BOOK 5 - THE INTERLACED TRIANGLES THE PATTERN THE NUMBER THREE THE MYSTERY OF THE TRIANGLE THE HINDU TRIMURTI Page 2 The Theosophical Seal by Arthur M. Coon THE THREEFOLD UNIVERSE THE HOLY TRINITY THE WORK OF THE TRINITY THE DIVINE IMAGE " AS ABOVE, SO BELOW " KING SOLOMON'S SEAL SIXES AND SEVENS BOOK 6 - THE SACRED WORD THE SACRED WORD ACKNOWLEDGEMENT Page 3 The Theosophical Seal by Arthur M. Coon INTRODUCTION I am happy to introduce this present volume, the contents of which originally appeared as a series of articles in The American Theosophist magazine. Mr. Arthur Coon's careful analysis of the Theosophical Seal is highly recommend to the many readers who will find here a rich store of information concerning the meaning of the various components of the seal Symbology is one of the ancient keys unlocking the mysteries of man and Nature. H.P.Blavatsky in The Secret Doctrine refers again and again to the hidden meanings revealed in symbol to the one who possesses the keys of understanding. From time immemorial man has set his mark upon his work that thereby he might be known through his artefacts. Always that mark has revealed the man who made it, his nature, his uniqueness, and his striving after distant goals. Nations, too, have adopted "marks" symbolic of their purpose and destiny. And, however unnoticed or misunderstood they may be, the symbols remain as reminders of veiled truth to those who can see. Man is always subject to the intimations of his divinity, and by signs and symbols he both seeks to express his perceptions of his inner realities and is awakened to them by the outer symbols. Modern psychology is making respectable, as well as valid, these inner promptings. Symbology is again becoming acceptable as a legitimate means for interpreting the true nature of things. For a symbol, whether expressed in someone's dream, or as a trademark of a brand of soap, whether it be the Great Seal of a nation, or a form expressing the creation of a universe, is the visible representation of a reality, be it objective and external, or subjective and belonging to an inner realm of verities. To members of the Theosophical Society, as well as to countless non-members, the Theosophical Seal with its motto, "There is no Religion Higher than Truth", is everywhere evidence of the Society's existence. It is a distinguishing badge, representative of the character of the Theosophical Society. More than just a distinguishing mark, the Seal symbolises the truths of the Ancient Wisdom which the Theosophical Movement was designed to promulgate in the modern world, and something of the mission and high destiny of the Society in the pure transmission of those truths. To those students who wish to probe more deeply into the symbolism of the Seal, this book will furnish a valuable guide. For the first time in our literature material has been brought together in a single work to trace the scattered threads of meaning that lie behind all of the elements of the Seal. Mr. Coon's scholarship is thorough and painstaking, his analysis perceptive. In launching this volume it is hoped that a more profound understanding of the Seal and of the living Reality which it represents will be engendered in those who enter into its study. James S.Perkins, a past President of the Theosophical Society in America Page 4 The Theosophical Seal by Arthur M. Coon PREFACE It is usually accepted that the first requisite in writing is a thorough knowledge of the subject. Indeed most experts on the art of writing hold that a knowledge of the subject is a "must" in the list of a writer's qualifications. He is certainly expected to speak with authority. However, upon the completion of this series of studies on the subject of symbolism, I can make no such claim. I am somewhat in the position of a student of plant life who goes to a strange forest in search of rare floral specimens. He may wander around, apparently aimlessly, stopping here and there to dig, to examine, to photograph- he may even get lost- until the end of the day forces him to gather up his implements, his notebook and sketches and go home. He looks over the result of his labours with misgivings. What more beautiful specimens has he missed? Why hadn't he taken other directions- other paths? Of all the volumes that have been written, or are yet to be written, on the subject of symbolism, one must choose his material,take his own particular path,and find his own particular specimens. Many will be missed, and even those which he finds must bear the stamp of his own examination and his own point of view. He has not difficulty in finding or gathering enough material. His difficulty seems to be in trying to label or classify the maze of symbols which he finds everywhere. Take other branches of research, history, science, travel- these may be catalogued and classified under many headings. When he tries to use this method on symbolism- to tag symbols as to type, to pigeonhole them as to meanings, to catalogue their sources- he enters a field difficult for the mind to follow. The reason for this is probably due to the fact that symbolism, like mysticism, deals with things intangible and illusive and which therefore seem to the mind to border upon unreality. The mind likes to deal with things and facts. Of course there are certain broad classifications of symbols such as allegory, fable, myth, sign, figure, etc., but none of these seems to fit my purpose. The tendency is always strong to make an outline and fit the material into it. There is always something satisfying about an index, and a sense of accomplishment. You get the feeling that, having made up a list of topics, your job is practically done. There is a feeling of security too, for if you stay on your predetermined plan, like a path through the woods,you are sure not to get lost. And yet this security, as in most fields of accomplishment, is the price of freedom. An outline can become a kind of fence or wall keeping out other ideas which may try to get in. It can also serve the purpose of keeping your own imagination from getting out. While if you keep on the path you will not get lost, you will surely miss a lot of things. So, aside from certain general headings which serve more as guide posts than as an outline, these studies follow a rather winding path. I began my search through all available literature on the subject, reluctantly resisting the temptation to roam all over the field. Endless sorting, classifying, cutting, rewriting again and again resolved the material into some sequence of titles and subtitles. The question which comes first to mind is, what is a symbol? A home-made definition might read: a sing,mark, figure, picture or story which brings or suggests to the mind some fact or idea other than that which appears. Webster puts this thought more concisely: "that which suggests something else by reason of relationship, association, convention, etc." This definition allows a wide latitude. A thousand people might look at the same object, and each would be reminded of something utterly different. It is as if the object were a lodestone which drew forth a mental image out of the well of each person's vast Page 5 The Theosophical Seal by Arthur M. Coon experience. Take any object- a tree,for instance. The sight of a tree may invoke as many mental pictures as there are observers: a picnic in the park, Christmas morning with the children, the old homestead,a landmark, the lumber camp or the old sawmill, a nest of birds, the Garden of Eden, the family tree and the human race, ad infinitum. Besides the many types, sizes and species of trees, the idea "tree"becomes a composite symbol embracing or calling up endless mental images This is a characteristic significant, as we shall see many times,of all symbols. Discoursing upon the subject of symbolism, Manly P.Hall writes, "A symbol always means what we think it means". And again, "Symbols change their meanings according to the level of intelligence upon which the interpreter functions". (See Lectures on Ancient Philosophy, published in 1929, pp. 311, 315) In a sense, we are living in a world of symbols. Everything around us is a visible manifestation of an idea which has its true home in another world. It is often difficult to draw a line between the symbol and the non-symbol. The ordinary things about us may seem real and permanent, or as changing and shifting reflections of inner and permanent realities. Quoting again from Mr.
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