PradžiaAbout usSymbol of Anthropotheosophy

Symbol of Anthropotheosophy

The meaning of symbol:
the center is the Common Conscious,
the seven-pointed Star represents the seven directions and forms of manifestation of that conscious,
the large triangle looking up is the triangle of the Spirit, which means:

  • one line is That which should get known,
  • the second is Knowing, or He,
  • the third is the one who gets to know.

The square represents the four basic elements – earth, fire, water, and air – expressing themselves on the level of matter.

For clarity, we will recall the process and scheme of the formation of pantheons of Gods in various parts of the Earth. This will be the key for the reader who contemplates, who studies the origins of religions and the peculiarities of their formation.

When the children of Gods came to Earth, they believed in HIM from Whom Everything began, and in HER, without who HIM would not have existed.


It is like day and night, where day is what is shown or revealed, and night is what is not shown and revealed in any way, meaning what can be understood as an impulse for That which is later shown and revealed in various ways.

He and She had a lot of work to do, so They could not be disturbed. So there had to appear something that would transmit the instructions of Him and Her to their own creations, that is, someone who would maintain contact with them, so that they would live according to the necessary order and understand what they should understand. This was the function of the Divine Intermediary of the Great Gods (in Egypt – Thoth, in Hellas – Hermes, in India – the seven Rishis – the messengers of the Ursa Major, in the Chaldean and later Jewish Kabbalah – the archangel Metatron, etc.).


So this is the triangle that looks up, and which has already been described. All these are symbols that acquire their own features and are understood in their own way in every nation at every time. Most of you can understand it as the Divine Trinity, that is, the primary emanation of Light in three soft colors (see Astreja’s “The Seven Rays and Their Masters”, 2009).


The areas of material conscious have their own rules, like the layers of any other conscious. Thus another triangle appears, looking down. In Theosophy (“The Mahatma Letters”, p. 462) it symbolizes form, color and substance, as well as the creative, preserving and destructive forces (this triangle is ideally expressed in Hinduism: Brahma, Vishnu, Shiva).

These two triangles joined together form the Star of David, or the Seal of Solomon, known to the reader. Indeed, the triangle pointing upwards represents sacred or hidden wisdom, while the triangle pointing downwards represents the wisdom that is revealed and that is being revealed.

So for those who are curious, do research which deities represented the above mentioned principles in the religions that interest you.

For the present time, as you can see, we have used a square instead of a triangle pointing downwards. If you examine the religions that exist today, you will understand why.


You know the four basic elements: earth, fire, water, and air. The fifth element, which the cosmic space is filled with, is aether.
Each of these elements has a unique energy, which is later formed by the energy formations (egregors) representing them. Therefore these elements, being very strong, incomprehensible and uncontrollable by man, were by default deified and given names. They were especially appreciated by all pagan and shamanic belief directions (for example, in Greece they are called Gaia, in Egypt – Gebu, in Lithuania – Zemyna, Zemepatis, etc.).

The square of these four elements is the basis of earthly existence. It is the basis of the pyramid. In the ancient sacred teachings of astrology it was considered a fixed (or constant) cross, which is also called the cross of the builder, the cross of the savior of the world, the Gate of Avatars or the Sphinx. This is the body of the Taurus, the radiance of the Lion, the wings of the Eagle (Scorpio) and the face of a man (Aquarius). Taurus is the one who manages to work persistently sowing values, Leo is the one who carries the fire of creation and is able to lead, Scorpio, or the Eagle, is the one who is able to change and transform, turning death into new life, Aquarius is the one who transfers ideas for the future, thus liberating itself and freeing.

At the top of this square is the fifth element – ​​aether. It is usually represented by the most important God of that nation, who has many functions (in Greece – Zeus, in Lithuania – Perkunas, etc.). In some places this main God rules taking into account the Sun God (Egypt), in others it is more independent.

Over time, all these Gods acquired more and more helpers, who were called differently in each place on Earth. Helpers had to rush to help with all the issues that concerned a person. In this way, the energy structures of each such helper gradually formed, turning eventually into an energy entity (egregor).


Now it is difficult to distinguish whether the Sages – Initiated Ones – who created the necessary structure when the need arose, then clothed it in an astral garment and, through prayer, gave it powers – appeared first or whether the structures of the World of Spirit Thought descended into the astral worlds to provide assistance to a person who had settled on Earth.

Thus, the symbol we have presented represents the descent of the General Conscious from the Worlds of Spirit via seven directions and forms of its manifestation to the level of matter. This symbol indicates the stages of the descent of spirit into matter and should help the one who is becoming aware to understand the Path by which one returns Home. One returns only after reaching awareness.


A separate volume of anthropotheosophy will be dedicated to that Path. Those whose time has come will understand and use it, those whose time has not come will not even understand why we are talking about all this.

2010 01 19

Excerpt from the book Astreja “Anthropotheosophy. Divine Wisdom Perceivable by Man”, Volume I, “Tiamata”, 2010, p. 27–31.