“From the poetry of abstract conception, these mundane myths gradually passed into the concrete images of cosmic symbols, as archeology now finds them.
The snake, which plays such a prominent part in the imagery of the ancients, was degraded by the absurd interpretation of the serpent of the Book of genesis into a synonym of Satan, the Prince of Darkness, whereas it is the most ingenious of all the myths in its various symbolisms.
For one, as agathodaimon, it is the emblem of the healing art and of the immortality of man. It encircles the images of most of the sanitary or hygienic gods.
The cup of health, in the Egyptian Mysteries, was entwined by serpents. As evil can only arise from an extreme in good, the serpent, under some other aspects, became typical of matter; which, the more it recedes from its primal spiritual source, the more it becomes subject of evil.
In the oldest Egyptian imagery, as in the cosmogonic allegories of Kneph, the mundane snake, when typifying matter, is usually represented as contained within a circle; he lies straight across its equator, thus indicating that the universe of astral light, out of which the physical world evolved, while bounding the latter, is itself bound by Emepht, or the Supreme First Cause.
Phtha producing Ra, and the myriad forms to which he gives life, are shown as creeping out of the mundane egg, because it is the most familiar form of that in which is deposited and developed the germ of every living being.
When the serpent represents eternity and immortality, it encircles the world, biting its tail, and thus offering no solution of continuity. It then becomes the astral light.
The disciples of the school of Pherecydes taught that ether (Zeus or Zen) is the highest empyrean heaven, which encloses the supernal world, and its light (the astral) is the concentrated primordial element.”
H. P. Blavatsky