the symbology of the greek myths teaches us what’s really going on up there on  mount olympus
we start  with the following famous ones

castor and pollux

 

In Book XI. of the Odyssey, Leda is spoken of as the spouse of Tyndarus, who gave birth by her husband “to two sons of valiant heart” — Castor and Pollux.
Jupiter endows them with a marvellous gift and privilege. They are semi-immortal; they live and die, each in turn, and every alternate day;
the twin brothers are an astronomical symbol, and stand for Day and Night; their two wives, Phoebe and Hilasira, the daughters of Apollo or the Sun, personifying the Dawn and the Twilight.

Again, in the allegory where Zeus is shown as the father of the two heroes.

Castor and Pollux as 2 aspects of the one self are known as Dioscuri .

Castor is the son of the Mortal, Pollux the progeny of the Immortal.

In the allegory made up for the occasion, Zeus puts an end to the fight by hurling his thunderbolt and killing the last two combatants. Pollux finds his brother dying.

In his despair he calls upon Zeus to slay him also.

“Thou canst not die altogether,” answers the master of the Gods; “thou art of a divine race.” But he gives him the choice: Pollux will either remain immortal, living eternally in Olympus; or, if he would share his brother’s fate in all things, he must pass half his existence underground, and the other half in the golden heavenly abodes. This semi-immortality, which is also to be shared by Castor, is accepted by Pollux.

And thus the twin brothers live alternately, one during the day, and the other during the night.

[adapted from the Secret Doctrine by Helena Blavatsky]

This is a the perfect analogy to denote the interaction between twin souls : castor as gv, and pollux as eve. When it’s time for castor to incarnate and embark on a new earthly adventure, their united self aka my9px in the united soul evo, splits into 2 parts: first its angelic guardian creates the mortal aspect gv as master of hv / jv /nv+ov.

For most of us, pollux in its immortal aspect aka eve has little to do during the current mission as most of the supervision will be carried out by dpx one of the 4 selves in the earthly drama.

prometheus and pandora

Prometheus belongs to the world of the Greek sagas. He and his brother, Epimetheus, are the sons of one of the Titans, called Iapetus. And the Titans themselves are the sons of the oldest of the Greek gods, of Uranus aka Varuna and his wife, Gaia. A translation of the word Uranus would be the ‘heavens ‘ and of Gaia, the ‘earth’.

Zeus, however, wished to destroy the race of man, which had become insolent. Prometheus became the protagonist of man. He pondered how he could give man something which would enable him to save himself and make himself independent of the help of Zeus. So, we are told, Prometheus gave man writing and the other arts and, more especially, he instructed him in the use of fire. Through this, however, he drew down the wrath of Zeus upon himself, and because of the wrath of Zeus he was chained to the Caucasus and made to languish there for a long time in great torment.

It is further recounted how the gods, with Zeus at their head, caused a female statue to be made by Hephaestus, the heavenly smith. This female statue was endowed with all the outward attributes of the man of the fifth great epoch. This female statue was Pandora. She was required to bring gifts to mankind, but in the first place to Epimetheus, the brother of Prometheus. Indeed, Prometheus warned his brother about accepting the gifts, but Epimetheus let himself be persuaded and took the proffered presents. All the gifts were showered upon mankind; only one thing was retained: hope. The gifts consisted mostly of plagues and suffering for humanity; only hope was retained in Pandora’s box.

Prometheus, therefore, was chained to the Caucasus and a vulture gnawed incessantly at his liver. Here he languished. He was aware, however, of something which was a pledge for his deliverance. He knew a secret which was unknown even to Zeus himself and which Zeus was anxious to learn. He would not disclose it, however, even though Zeus sent the messenger of the gods, Hermes, to him.

The enactment of these 12 labours is the achievement of an initiate. They are the symbolic representation of the twelve tests which have to be performed by someone undergoing initiation. In addition, it is said that Heracles underwent initiation in the Eleusinian mysteries. He was able to rescue Prometheus. Someone else had to sacrifice himself, however, and the Centaur Chiron did this for Prometheus. He was suffering from an incurable illness. He was half beast and half man. He suffered death and thereby released Prometheus. That is the outer form of the Prometheus saga.

It was only during the middle of the Lemurian epoch that what is described as human incarnation came about; incarnation in the sense in which people are born on earth today.

The leaders of those former Root Races were also united in a White Brotherhood. Its members, however, had not undergone their previous development on our Earth, but on other planets. They descended to Earth already in the state of more highly developed, mature human beings in order to instruct the rest of humanity, still in its infant stage, into the primal arts of which it had need. This time of instruction lasted throughout the third, fourth and even into the fifth epoch.

This fifth Great Epoch took its start from a handful of men, who had been sifted out from the previous Great Epoch. They were collected together and prepared in the Gobi Desert and from there radiated out over the whole of the world. The first of these leaders, who was the founder of this impulse in the development of mankind, was one of the so-called Manus — the Manu of the fifth Root Race. This Manu was still one of that company of leaders who descended to earth at the time of the third Root Race.

 Prometheus himself is nothing else than a representative of the whole of the fifth Great Epoch. The brother of Prometheus is Epimetheus. First let us translate these two words: Prometheus can be interpreted as being the one who thinks in advance, Epimetheus as the one who thinks about things after they have happened. Here you have expressed quite clearly the two activities of human thinking in the foresight and hindsight of these two human beings. The one with hindsight is the one who lets the things of this world work upon him and then thinks about them afterwards. A kind of thinking such as this is ‘Kama-manasic’ thinking (earthly consciousness, or intellectual soul activity). Considered from a certain point of view, this is what this kind of thinking is: letting the world work upon, one and thinking about it afterwards. The man of the fifth Root Race thinks chiefly in the manner of Epimetheus.

But in so far as a man does not merely let the things of his surroundings work upon him, but creates something for the future, is an inventor and discoverer, just so far is he a Prometheus, one who thinks ahead. There would never be any inventions made if men were all like Epimetheus. An invention comes about because man is able to create something which was not there previously. First of all the thought is there and then the thought is transformed into reality. This is Promethean thinking. Promethean thinking is the ‘Manas’ thinking of the fifth Root Race (the thinking of spiritual thoughts). Earthly thinking and spiritual thinking flow side by side in the fifth Root Race. Gradually the spiritual thinking will become more and more widespread.

This ‘Manas’ thinking of the fifth Root Race has one particular feature which we shall understand if we look back to the Atlantean epoch. At that time thinking was more instinctive and was still connected with the life forces. The people of Atlantean times were still able to transform the power inherent in seeds into a driving force. Just as man today has a kind of reservoir of power stored up in the coal seams, which can produce steam to drive locomotives and move loads, so Atlantean man had great storehouses of plant seeds containing a force which could be used to drive vehicles, as described by Scott-Elliot (Note 4) in his booklet about Atlantis. This art has been lost to mankind. The spiritual power of the Atlanteans could control living nature and make use of the latent power in seeds.

The spiritual powers of the fifth Root Race are only sufficient to control the forces of the inorganic world of minerals. Thus the Manas of the fifth Great Epoch is bound up with the mineral forces in the same way as the man of Atlantean times was bound up with the life forces. All Promethean powers are chained to the rock, to the solid earth.  It is the same as the rock of the Caucasus. Man belonging to the fifth epoch has to seek his destiny on the physical plane alone. He is bound up with inorganic mineral forces.

Just try to imagine what is meant when one speaks about the technology of the fifth epoch. What is it there for? If you are able to form a comprehensive view of it you will see that, however great and impressive the result may be, when the forces of the intellect and Manas are applied to the inorganic mineral world, it is nevertheless, in the main, only self-interest and egoism which is the motive behind the application of all these forces of discovery and invention.

Start with the first discoveries and inventions and carry your thoughts through to the most modern inventions of the telephone and so on. You will see how great and mighty are the forces which have been put at our disposal, certainly — but to what end? What is it that is being conveyed to us from distant lands by means of railways and steamships? We transport foodstuffs; we order foodstuffs by telephone. Basically it is human greed and the substance of our wishes and desires which creates a demand for all these inventions and discoveries during the fifth epoch. It is this which must become dear to us in objective considerations. Then we will understand how it is that the higher human being, which has been placed into physical existence, is actually chained to matter during the fifth epoch, through the fact that man’s astral body seeks its satisfaction within the realm of matter.

If you behold the human being, first with regard to his physical body, next with regard to his etheric body, and thirdly with regard to his astral body, you there have the basis for what, as you see, is chained by the mineral fetters in the fifth Great Epoch.

Through his higher bodies, man frees himself again from these fetters and rises to higher worlds. Kama-Manas, in which the ego is active, works its way upwards again. Man frees himself again from the purely physical basis given by nature. For this reason there is an occult connection between this principle and that which raises man up again out of the physical, by which man is severed, so to speak, from the physical basis given by nature This occult connection is what exists between that principle in man and his umbilical cord. If this principle in man were not developed the embryo would never be severed from the body of its mother in the way it is.

Those are the seven occult relationships. If you pay attention to these, then you will discover that the most important ones for our epoch are the relationships with the etheric and astral principles. And if you add to that what I said before about the Atlantean’s control over the life forces — the life forces are those forces which weave in the etheric parallel body — then you will be able to understand that, in a certain way, Atlantean man was at a stage lower than we are. His etheric parallel body still retained its original connection with the etheric forces around him and he controlled with his own etheric body the Prana, or etheric forces of the outside world. Through the fact that man has progressed one stage higher, the field of his activities lies one stage lower. That is an occult law: that when, on the one hand, progress takes place, on the other hand, a retrograde step accompanies it. Whereas man previously worked upon the astral plane out of his etheric forces, he now has the task of working upon the physical plane out of his astral forces.

Now you will understand how profoundly these occult connections are symbolised in the Prometheus saga. A vulture is gnawing at the liver of Prometheus. Astrality is symbolised by the vulture, which truly devours the forces of the fifth epoch. The vulture gnaws at man’s liver, at the foundation of his existence, and thus this energy belonging to the fifth Root Race really gnaws at the life forces of mankind, because man is chained to mineral nature, to the Petrine rock, the Caucasus. Through that, man has to pay for his affinity with Prometheus. And thereby man is obliged to become master over his own nature, so that he need no longer remain chained to the mineral world, to the Caucasus.

Man who still has an affinity with his animal nature, the Centaur Chiron, has to sacrifice himself. The man of previous epochs must be sacrificed. The sacrifice of the Centaur Chiron is just as important for the progress of the fifth epoch as the freeing through the initiate.

One has to imagine the three races of the gods, Uranus, Chronos and Zeus, as three successive great leaders of humanity. Uranus denotes heaven, Gaia the earth. If we go back in time beyond the middle of the Lemurian epoch, we do not find man in the form we know him today, but one called Adam Cadmon (Note 6) by occult science, who is still asexual, and who had never belonged to the earth previously, who had not developed organs of sight for physical observation, but was still a part of Uranus, of the heavens. Through the union of Uranus with Gaia, man was born, man who descended to the earth and at the same time became involved in time. Chronos (Time) was the leader of the second divine race from the middle of Lemurian times until the beginning of Atlantis. These leading figures were symbolised by the Greeks, first under the name Uranus, then Chronos, and later Zeus. Zeus, however, is one of those leaders who underwent his training elsewhere than on the earth. He is one of the great immortals, as are all the rest of the Greek gods.

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http://wn.rsarchive.org/Lectures/GA093

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hercules