freemasonry of the ancient Egypt 18

freemasonry of the ancient Egypt 18

CRATA REPOA

 

 

 

any felony. Also, they would accept no one who was not of sound body. All of

the rules and regulations had metaphysical significance. Thus, by a bondsman

they meant one enslaved to his animal nature; by a criminal one unable to

control his appetites or desires; and by deformity they meant unbalance be-

tween the spiritual, intellectual, and material parts.

 

The use of the term diet signifies not only the food of the body but also

all the branches of learning and esthetic culture. I he allusions to vegetables,

fish, and wine refer to certain practices. The disciple must avoid all contact

with the world, all vacillation of mind, and all stimulation of the emotions;

but these restrictions were relaxed afterwards because the priests realized the

impossibility of living in the world without some involvement in the prob-

lems of life.

 

The imprisonment in the subterranean vault was to remind the disciple

that the body is the sepulchre of the soul, that mortal life is lived in a prison

of matter in a sublunary sphere, that only initiation can release the soul from

darkness. The disciple was allowed to write down his thoughts. Every man re-

flecting upon truth while imprisoned in the darkness of ignorance is a

philosopher searching for reality, even though limited by the inadequacy of

environment. Literature is made up of the thoughts of the imprisoned.

 

After the period of reflection comes examination. The disciple is interro-

gated as to the motives which lead him from worldliness to the sanctuary of

the hidden God. He is also examined as to the fundamental knowledge of the

divine sciences so that his fitness to progress may be ascertained.

 

The examination completed, the disciple is conducted to a large gallery,

sometimes circular and domed and other times extending in various direc-

tions, lined with columns. The columns represent nature or the universe.

Upon the columns, which sustain the dome of heaven and which also repre-

sent the laws of life, are inscribed the secrets of Science. They further repre-

sent the arts and sciences as well as the arcana of the temple by which society

is supported. The roof of the temple represents the cosmic plan, the covering

of wisdom that protects the rest. The initiates themselves become pillars in

the everlasting house. The maxims and proverbs upon the columns are the

 

 

 

. M 6 .

 

 

 

 

 

 

COMMKNTARY

 

 

 

In. 10 I,,- discovered in .ill aspects of nature, which disciples must learn to

 

. ipni/e and make part of their own spiritual understanding.

 

Ii is m this subterranean microcosm or small world that the disciple

 

. la. . to face with the Thesmophores, the keeper of the gate. Appropn-

 

airh , this guardian carries in his hand the scourge or a whip of small cords by

i\Im. h ihe profane are driven from the steps of the sanctuary. I his part of the

pay, mu y i' identical in significance with the episode of Jesus’ driving the

in, .11, i lenders from the temple of Jerusalem. 1 he 1 hesmophores is the per-

 

It. anon of one of the great laws of occultism, namely, that the spiritual

 

i , in I, . life are their own guardians. He also represents the aspect of univer-

,al law which prevents any man from attaining a degree of knowledge greater

iluii his own integrity. The secrets arc for the worthy only. The unworthy

|,a\, no right to participate in the sacred rites. I his is another statement of

ih. biblical truth that — who lives the life shall know the doctrine.

 

I h, I hesmophores — nature’s law, kind to the wise and cruel to the fool-

ish leads the disciple into the small room of preparation. This room is the

•ymhnl of the inner silence which precedes enlightenment. Man going in-

,s ai.lly in search of the real first enters the small room of his own heart, called

a pi.it to. I he bandaged eyes arc symbolic, like the blindness of Homer, of the

I i that he who searches for inward things sees not with the eyes of the body,

l„n with the eyes of the soul. It is necessary to discipline or bind the physical

„s, s if supcrphysical things arc to be perceived. The disciple is then bound

I., represent the limitations which imperfection imposes upon all temporal

Katun's — bound and hoodwinked to signify the limitation ol the mortal

m ,ie. 1 he disciple is led through the gate of the Mysteries. His foot is placed

upon the lowest step of the ladder of the divine mysteries, which extending

In, in the mundane sphere below has its uppermost parts in the empyrean ol

the wise.

 

 

 

• 1*7 •

 

 

 

CRATA REPOA

 

 

 

FIRST GRADE

 

The Gate of Men is guarded by the Pastophoris, who is himself an appren-

tice of the order. This is to remind the seeker that each disciple as he ascends

through the various grades of the school becomes the teacher of those di-

rectly below himself in attainment. The Gate of Men is the mental nature

through which all human beings must pass in their search for truth. Disciples

are, therefore, set to work to guard their minds. The first work of the wise

man is to discipline his own thinking.

 

The Pastophoris also guards the temple from without. He represents in

this such philosophers as Socrates, who though not an initiate of the school

guarded sacred knowledge by demanding high personal standards of integrity

from all who desired to participate in the benefits of learning.

 

The disciple or aspirant waits while the Pastophoris knocks upon the

Gate. In many ancient mystery rituals, the act of knocking on the door be-

seeching entrance signifies the dedication of the disciple and the performance

of such acts of virtue as entitle him to admission to the sanctuary. After the

knock a small door opens and a voice interrogates the disciple demanding the

reason for his coming. If the neophyte answers all the questions satisfacto-

rily — and he is assisted by theThesmophores if uncertain in his procedure —

the Gate of Men is opened and he is admitted. By this admission is to be

understood the acceptance into the state of understanding of the causal se-

crets of nature, or conscious admission into the adytum, or holy place of the

spirit.

 

Upon entering the birantha or second apartment, the neophyte is again

questioned, this time by the Hierophant or high priest of the order. The

questions relate to abstract matters, and the neophyte must answer by a clear

statement of principles. By this means he shows that he has grasped the sig-

nificance of those profound and all-embracing causes from which emanate

the numerous and diversified effects which together make up the phenomena

of the world.

 

 

 

. 188 .

 

 

 

 

 

 

COMMKNTARY

 

 

 

I hr neophyte is then conducted through various rooms and chambers

 

»| Mechanical instruments and metaphysical forces are focused upon him

 

, ,„, NC fear, doubt, and worry. This process of circumambulation represents

ih. astral plane, the hell of Christian theology. The neophyte is tested as to

In . emotional poise and is tried as to the courage of his realization. The arti-

li, . .I hazards represent life filled with obstacles and problems, devised pri-

mal ily to test the integrity of man. He is conducted through these trials

blmdlolded. by which he is to understand that the various evils which petrify

him would lose their power if his eyes were uncovered. In the same way the

pi.iblems of life lose their capacity to discomfort if the intelligent human

Is mg sees them correctly with the eyes of the mind.

 

I lie Mcncs, or reader of the laws, then declares the constitution of the

 

* rty and the neophyte takes his oath of obcdience.The laws of the society

 

lepirsent the laws of the universe, which all disciples must vow to obey. The

nriiphyir kneels, representing the subjection of his own will to Universal

Will. I hc Sword of Karma is placed against his throat to remind him that if

III breaks the law, he will destroy himself. In his oath, he asks that the sun, the

moon, and the stars witness his integrity. The stars represent spirit; the sun,

soul; and the moon, body — the three parts of his own nature which he must

Inu.l into one obedient wholeness.

 

I lie bandages are now removed from the neophytes eyes and he finds

himself standing between two columns, known to Freemasonry as Jachim and

llnaz. I'hcse represent the equilibrium that sustains the universe. They are the

heart and the mind, mysticism and occultism, religion and philosophy. Be-

tween these columns is the ladder with its seven steps and the eight doors.

I hese symbols arc derived from the Mithraic Rites of the Persians. The seven

mi ps are the seven planets, and the eight doors are the gates of the soul, dc-

. lau d by the Greeks and Egyptians to have had eight parts. The steps show

i lie way of accomplishment, and the open doors show realization, with spe-

, i.il secret significance relating to the opening of the psychical centers of the

human body.

 

1 he words of the Hierophant have passed through the editorial doors of