“In the Orphic Hymns, the Eros-Phanes evolves from the divine Egg, which the Aethereal Winds impregnate, wind being “the Spirit of the Unknown Darkness” – “the spirit of God”; the divine “Idea”, says Plato, “who is said to move Aether.”
There are many charming allegories on the subject scattered through the sacred books of the Brahmins. In one place it is the female creator who is first a germ, then a drop of heavenly dew, a pearl, and then an egg.
In such cases the egg gives birth to the four elements, within the fifth, Ether, and is covered with seven coverings, which become later on the seven upper and the seven lower worlds.
Breaking in two, the shell becomes the heaven, and the meat in the egg the earth, the white forming the terrestrial waters.
The egg was sacred to Isis; the priests of Egypt never ate eggs on that account. The Chinese believe that their first man was born from an egg, which T’ien, a god, dropped down from heaven to earth into the waters.
This symbol is still regarded by some as representing the idea of the origin of life, which is a scientific truth, though the human ovum is invisible to the naked eye.
Therefore we see respect shown to it from the remotest past, by the Greeks, Phoenicians, Romans, the Japanese, and the Siamese, the North and South American tribes, and even the savages of the remotest islands.
The Christians – especially the Greek and Latin Churches – have fully adopted the symbol, and we see in it a commemoration of life eternal, of salvation and of resurrection. This is found in and corroborated by the time-honored custom of exchanging “Easter Eggs”.
From the anguinum, the “Egg” of the “pagan” Druid, to the red Easter Egg of the Slavonian peasant, a cycle has passed. And yet, whether in civilized Europe, or among the abject savage tribes of Central America, we find the same archaic, primitive thought;
if we only search for it and do not disfigure – in the haughtiness of our fancied mental and physical superiority – the original idea of the symbol.”
H. P. Blavatsky