freemasonry of the ancient Egypt 21

freemasonry of the ancient Egypt 21

I laving slain Medusa, the initiate receives permission to change his

 

 

 

 

 

 

. 199 .

 

 

 

GRATA REPOA

 

 

 

garments. Thus, he takes on, or puts on, a new life having slain the evil in

himself. His name is inscribed in the Book of Light. He is a ruler over others,

having mastered himself and he enjoys free intercourse with the King, by

which is meant that he perceives the spirit within himself and has commun-

ion with it. His nourishment comes from the court, that is, he is sustained by

the Universal Law.

 

The symbolism of the owl in the paragraph which follows reveals only

part of the actual mystery. The owl is the night-seeing bird, who lives upon

rodents and creatures of the earth, which collectively represent Typhon. the

lower nature. The initiate was instructed in a secret language, which means

that he was given a new key to the interpretation of the Universe. The Lesser

Mysteries were completed in this degree. Having perfected himself in the

rites of the Chistophons, the initiate was prepared to continue to those

solemn degrees, which are properly called the Greater Mysteries, or the Rites

of Causes, whereas the Lesser Mysteries arc devoted to the analysis of effects.

 

FIFTH GRADE

 

The initiate may demand initiation into the fifth grade. This means that, hav-

ing completed the cycle of purification, the initiate now begins the positive

acquisition of metaphysical knowledge and superphysical power. Having

learned how to control the manifestations of universal law, the adept ad-

vances under the volition of enlightened will. In the fifth grade the initiate is

not a participant but an observer. This is true in life. The adept reaches a de-

gree of enlightenment in which he remains apart from the drama of existence,

observing all things but free from the entanglements of participation.

 

The candidate for this degree is first brought into the presence of the as-

sembly of initiates, where he is received by those who have preceded him on

the path. This signifies that he comes into possession of the knowledge and

wisdom of all the great teachers of the world, and also enters into a stare of

 

 

 

. 200 .

 

 

 

COM MK NTARY

 

 

 

h ih i miy with (lie enlightened, becoming one of the Hierarchy of tin* Mys-

ir i \ School.

 

I Ih initiate is conducted to a room arranged inwardly like a theater, as in

iIm t ,im* of the theaters of Dionysus. This room is prepared for the represen-

i hi. mi t»l sacred dramas, the showing forth of spiritual Truths by means of

ih. .lineal pageantry. In the drama of life, each individual is the only audience —

ill other human beings are part of the cast. To represent this the candidate rc-

ni, mis alone while the priests and initiates assume the roles of actors. For each

liiiman being all the rest of the world is a stage, but most human beings can-

in a . st ape the entanglements of the drama. They forget they are actors and

„ . rpt as real the scenes which constantly shift before them.

 

C >i us. the son of Osiris, accompanied by torch bearers, appears. Orus is

1 1 in h; the torches represent the occult arts and sciences, the doctrines and

dogmas by the light of which Truth is made visible. The procession led by

i >i us travels about the hall as though seeking someone. At last, they come to

iIh t ill ranee of a cave from which smoke and flames are issuing. Orus imme-

d...i« |y draws his sword and approaches the cavern, passing uninjured through

iIh smoke and fire.

 

Ill i lie cavern sits Typhon upon an infernal throne, in a pensive, sorrowful

 

I'yphon represents the adversary; he is the same as Mephistophelcs in

 

( io, i he's I'ltusi. The great German poet makes the infernal majesty say, "I am

ih, spirit of negation, part of the power that still works for good whilst ever

s, hrming ill." Orus, the avenger of his father, advances towards many-headed

lyphon, whose numerous faces represent the countless aspects of perversion,

i Vus battles with Typhon, as described in the ancient rites, overcomes the

monster, decapitates him. and throws his corpse into the flames of perdition.

 

I laving thus slain evil at its source, having sought out and destroyed the

loots of perversion, the initiate exhibits the many heads of the monster,

pointing silently to the evidence of victory.

 

According to the explanation given in the ritual, Typhon is reduced to the

i si.ii,- of being merely a fire symbol. I he fire of magic is no earthly flame; but

 

 

 

. 201 ■

 

 

 

 

SYMBOLIC DEPICTION OF TYPHON

 

FROM KlRCHERS (EdIPUS rf.GYPTlACUS

 

 

 

COMMENTARY

 

 

 

• In I in ilman fire Typhon is the flame of passion, the flame of anger, the

i lin < lircs of desire described by Buddha. Only when these fires die out

. m i In disciple approach the Nirvanic state. Typhon is the inferior or lower

.. II I lu* I Inman Will of Boehme. It is this lower will that revolts against divine

w ill and carrying in its train a third of the angels of heaven descends into the

il*\ to build there a city that is to stand against the hosts of heaven. It is

»>'iniNt this human self will that Michael brings the angelic horde. Michael

I* il»« archangel of the Divine Face. His flaming sword is Universal Law, and

U hue him the hosts of darkness fail; and Satan, with all his angels, is hurled

 

• he limbo. This is a very important and beautiful allegory. It explains the

 

mi ailing of the biblical statement that he who would save his life must lose it,

nc I In who loses his life for the sake of Truth shall gain back his life more

ilfundantly.

 

I he teaching of the fifth grade specially emphasizes the significance of

. In mist ry. But this is truly alchemy, that mysterious and divine chemistry

win. h transmutes all evil in human nature into perfect gold. The initiate is as-

•isi. il in his mastery of alchemy by Masters of that science and, having ful-

fill' • I Ins responsibilities, looks forward to acceptance into the next grade.

 

 

 

SIXTH GRADE

 

I lie candidate for this degree was laden with irons and thus shackled was

miidiictcd by the Thesmophorcs once more to the Gate of Death. He dc-

" Hided into the lower world by four steps, which represent the four ele-

III' Ills air, fire, water, and earth. In the lower sphere, represented by earth.

Ii' ... •. a number of coffins containing the bodies of the dishonored dead

who had betrayed the secret s of the Society.

 

I In candidate was informed by the initiates of the degree that a similar

I n. would be visited upon him if he broke the vows and obligations of the

.•id. i I his tableau sets forth the occult truth that the spiritual powers of

ih. universe cannot be perverted without a fearful compensation inevitably

 

 

 

nt i .

 

 

 

 

 

 

CRATA REPOA

 

following. Those who take the obligations of the spiritual life must abide by

these obligations, or their broken vows will destroy the body and unseat the

reason.

 

In this degree the candidate is instructed as to the origin of the Gods. He

is shown that the divine beings are symbols literally accepted by the profane,

but mystically understood by the initiate. He is taught that the intelligible

Gods arc vast beings rooted in eternal principles and sustaining the universe

by their emanations. The mysteries of the hierarchies are explained, and the

candidate perceives clearly the ladder of concatenated spheres, by which In-

telligence must ascend if it seeks to understand the mystery of divine natures.

 

The merit of monotheism is emphasized. The candidate is instructed in

the identity of First Cause and how all the universe is suspended from one,

immeasurable and undefinablc Principle. He is further informed that he can

adore the One by manifesting the beautiful and performing the good. He is

also shown the fallacy of theologies and theological procedures. The unin-

formed worship unknown gods by ineffectual means, but the wise man vener- ates the True God with appropriate propitiations.