The Lotus Flower
"I am the
pure Lotus which cometh forth from the glory which is at the nostril of
Ra, and I make my journey and pursue it for Horus, the great god beloved.
I am the pure Lotus which cometh forth in the field."
Father. Sir W.
Jones (and before him archaic botany) showed that the seeds of the Lotus
contain even before they germinate perfectly formed leaves,
the miniature shape of what one day, as perfect plants, they will become:
nature thus giving us a specimen of the preformation of its production
. . . the seed of all phanerogamous plants bearing proper flowers containing
an embryo plantlet ready formed. ... The Lotus, or Padma, is, moreover,
a very ancient and favourite simile for the Kosmos itself, and also for
man. The popular reasons given are, firstly, the fact just mentioned,
that the Lotus-seed contains within itself a perfect miniature of the
future plant, which typifies the fact that the spiritual prototypes
of all things exist in the immaterial world before those things become
materialised on Earth. Secondly, the fact that the Lotus
plant grows up through the water, having its root in the Ilus, or mud,
and spreading its flower in the air above. The Lotus thus
typifies the life of man and also that of the Kosmos; for the
Secret Doctrine teaches that the elements of both are the same, and that
both are developing in the same direction. The root of the Lotus sunk
in the mud represents material life, the stalk passing up through the
water typifies existence in the astral world, and the flower floating
on the water and opening to the sky is emblematical of spiritual being.
In chapter lxxxi. of the Ritual (Book of the Dead), called Transformation into the Lotus, a head emerging from this flower, the god exclaims: I am the pure lotus, emerging from the Luminous one. . . . . I carry the messages of Horus. I am the pure lotus which comes from the Solar Fields. . . . .
Not a monument in the valley of the Nile without this plant in an honoured place. On the capitals of the Egyptian pillars, on the thrones and even the head-dresses of the Divine Kings, the lotus is everywhere
The lotus-idea may be traced
even in the Elohistic chapter, the 1st of Genesis, as stated in Isis.
It is in this idea that we must look for the origin and explanation of
the verse in the Jewish cosmogony, which reads: And God said, Let
the earth bring forth . . . . the fruit-tree yielding fruit after his
kind, whose seed is in itself. In all the primitive religions, the
Son of the Father is the creative God i.e., His thought
made visible; and before the Christian era, from the Trimurti of the Hindus
down to the three kabalistic heads of the scriptures as explained by the
Jews, the triune godhead of each nation was fully defined and substantiated
in its allegories.
is the flower sacred to nature and her Gods, and represents the abstract
and the Concrete Universes, standing as the emblem of the productive powers
of both spiritual and physical nature. It was held sacred from the remotest
antiquity by the Aryan Hindus, the Egyptians, and the Buddhists after
them; revered in China and Japan, and adopted as a Christian emblem by
the Greek and Latin Churches, who made of it a messenger as the Christians
do now, who replace it with the water lily.* It had, and still has, its
mystic meaning which is identical with every nation on the earth.
It is extremely difficult to plant a lotus but once it buries its roots deeply in the soil, it is strong and will multiply beyond belief. Its roots must have breadth and depth in which to grow, while its growing-tip must remain uncovered in order to turn and enter back into the soil through its own power. The lotus growing-tip must bury itself or it will die. Only after this process is complete will the plant put forth the stalk that will eventually reach the surface. Like the power of the manifesting universe, the roots of the lotus grow in circles and must be planted in a circular body of water. Sharp corners or angles may kill the tendrils as they arc out in their multiplication. As in the planting of the lotus so it is with the sowing of spiritual ideas. There is great toil involved in giving them root but once rooted they will proliferate. In the minds of men they need breadth and depth in which to flourish, and in each individual there must be a unique effort to turn back within the soil of one's being and discover the self-born nourishment of the spiritual plant.
Thus the individual gradually
realizes the potentialities of being, symbolized by the flower on the
surface of the water. Since the unfolding is exercised from the center
of each petal, it is impossible for external action to be brought to bear
upon the total flower. Such action is only possible on a particular petal.
All planes must be affected simultaneously from a central point in precisely
the same way that man must realize the potentialities of being by means
of an activity which is always internal. The opening out of the lotus
petals is in response to the synthesis of the sun's rays by the
central lotus heart.
"In the Upanishads we read the invocation: Reveal, O Pushan, that face of the true sun which is now hidden by a golden lid. This has reference to the belief of all genuine occultists, from the earliest times to the present day, that there is a true sun, and that the sun we see is a secondary one; or, to put it in plainer language, that there is an influence or power in the sun which may be used if obtained by the mystic, for beneficent purposes, and which, if not guarded, hidden, or obscured by a cover, would work destruction to those who might succeed in drawing it out. This was well known in ancient Chaldea, and also to the old Chinese astronomers: the latter had certain instruments which they used for the purpose of concentrating particular rays of sunlight as yet unknown to modern science and now forgotten by the flowery land philosophers. So much for that sun we see, whose probable death is calculated by some aspiring scientists who deal in absurdities.
But there is the true centre of which the sun in heaven is a symbol and partial reflection. This centre let us place for the time with the Dhyân Chohans or planetary spirits. It is all knowing, and so intensely powerful that, were a struggling disciple to be suddenly introduced to its presence unprepared, he would be consumed both body and soul. And this is the goal we are all striving after, and many of us asking to see even at the opening of the race. But for our protection a cover, or umbrella, has been placed beneath IT. The ribs are the Rishees, or Adepts, or Mâhatmâs; the Elder Brothers of the race. The handle is in every mans hand. And although each man is, or is to be, connected with some particular one of those Adepts, he can also receive the influence from the true centre coming down through the handle.
The light, life, knowledge, and power falling upon this cover permeate in innumerable streams the whole mass of men beneath, whether they be students or not. As the disciple strives upward, he begins to separate himself from the great mass of human beings, and becomes in a more or less definite manner connected with the ribs. Just as the streams of water flow down from the points of the ribs of our umbrellas, so the spiritual influences pour out from the adepts who form the frame of the protecting cover, without which poor humanity would be destroyed by the blaze from the spiritual world."
William Quan Judge
Gen_1:11 And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so.