freemasonry of the ancient Egypt 22

freemasonry of the ancient Egypt 22

It is said that this degree was particularly concerned with the mysteries of

astronomy, the secrets of the sidereal world. Of course, in ancient times as-

tronomy was astrology. No division between these two sciences was recog-

nized in the practical usage prior to the seventeenth century of the Christian

era. The cultivation of theoretical astronomy merely as an abstract science

found no place in the ancient curriculum. The motions of the planets were

studied for the sake of determining the results of these motions upon terres-

trial affairs. Priest-astronomers sought the will of God in the motion of the

heavenly bodies. To them the arrangements of the planets and constellations

formed letters of a celestial alphabet, by which they spelled out the warnings

of the Eternal from the blazing star groups written on the walls of heaven.

 

The German compiler of the Grata Repoa shows at this point a Teutonic

prejudice. We know positively from the records of Clement of Alexandria

and the Hermetic fragments that astrology was practiced by the Egyptian

priests and that the astrological books were carried in the procession of the

 

 

 

COMMENTARY

 

( mu Is. Ihe quotation cited by the unknown compiler of the Grata Repoa does

n.. i correspond with available translations of the Ethiopian history by

I I. rodolus. Rather the father of history speaks of astrology without slight-

ing comment. As a matter of fact, it was probably true in ancient Egypt as m

most civilizations that the occult sciences fell at times into indifferent keep-

ing A warning might be directed against the professional horoscope monger,

bin ilu* study of astrology for prophetic purposes was cultivated in Egypt by

I. it nrd priests and philosophers since the beginning of dynastic history. The

difficulty may have been that in some cases the astrologer priest did not suffi-

. ii i uly emphasize the philosophical significance of the subject and was, there-

|,.n . criticized for lacking profundity. Astrology is true; but all astrologers are

n« . i truthful. But this criticism belongs equally to all branches of learning.

 

I laving completed their instructions, the initiates brought the candidate

uiii. a large room where he beheld representations of the Gods. The sigmfi-

. an. c of each of the divinities was carefully explained, and the candidate en-

|i iycd full participation in intellectual wonders of the divine world of the

S. .. icty.

 

I he history of the order was also then revealed, and the candidate was in-

Miuctcd in the way by which he should recognize brother members in any

|i.m of' ihe world where he might travel. He was also instructed in the sacred

dance, which represented the motion of the heavenly bodies and the revolu-

tions of cycles and periods throughout all time. He took part in this dance,

anti I his participation consummated the degree. According to the old writ-

Jews danced with his disciples at the Last Supper. Dances composed of

■yiubolic postures and rhythms form a part of most ancient rituals. The cir-

. nnumbulations of the Caaba at Mecca are still an important ritual in Islam.

I'yih.igoras, Plato, and Socrates danced with their disciples; and Jelal-ud-din,

thi dancing dervish, sought to whirl his own consciousness into the motion

• •I the spheres.

 

I he new initiate continued his astronomical researches by studying the

Mat courses from towers and observatories connected with the temple. By this

mr.ins he prepared himself for the last degree.

 

 

 

. 204 .

 

 

 

. 20 J .

 

 

 

CRATA REPOA

 

 

 

SEVENTH GRADE

 

The seventh grade completed the mysteries. The candidate had passed suc-

cessfully all the tests and trials of the secret path. The grade of preparation

represented the Earth; the first grade represented the Moon; the second, Mer-

cury; the third, Venus; the fourth, the Sun; the fifth, Mars; the sixth, Jupiter;

and the seventh, Saturn. The candidate had ascended successfully through the

seven parts of his own soul and had arrived at the last or eighth part qualified

and prepared for the final rites of emancipation.

 

The seventh grade was bestowed only at the pleasure of the Pharaoh and

the high priest with the assent of all of the members of the Society. The ac-

tual ceremony of reception seems to have been a simple gathering of the

members of the Society and an acceptance of the candidate into the adytum

of the temple.

 

The neophyte, having mastered the successive trials, had perfected himself

in all of the secret s of the order. He was a master of the rituals, symbols, and

esoteric lore. His tongue was perfected in right speech; his mind, in right

thought; and his heart, in right feeling. A procession followed, and the ceremo-

nial was consummated by the exhibition of sacred relics to the populace of the

community. The members of the order then departed quietly to reassemble in

specially prepared rooms, adorned with representations of the mysteries of life.

 

The Table of Cebes depicting the vicissitudes of human action was origi-

nally devised to ornament a temple of the mysteries. In the Table the course

of life is depicted as a path leading up a mountain. Wayfarers upon the path

are performing numerous actions, significant of life and its complexities. On

the top of the mountain is the Temple of the Gods, obscured from the sight

of men by clouds. As the path ascends, the road becomes ever more steep and

difficult, thus appropriately representing the mystery of self-mastery.

 

The initiates’ returning quietly to the House of Manes has special mean-

ing. The Manes were the spirits of the departed who were said to hover

around their coffins and gather in ghostly conclaves among the falling head

 

 

 

 

 

 

COMMENTARY

 

a ones of ancient cemeteries. Of course, the square houses of Manes represent

bodies and die term Manes here signifies the superphysical consciousness of

i In initiates themselves. The ritual of initiation over, the spirits of the adepts

i« turned to their bodies, here called their coffins. This means that the sacred

niii.il is completed and they return to the worldly life, that is, they gather

•igain in the places of the dead.

 

I he prophet here drinks of the water of remembrance, the ambrosial

. Ii ink of the Gods. The soul participates again in perfect consciousness or the

 

• In i in’ realization, which has been obscured by the mortal state. When de-

•< nulmg into incarnation, the entity is said to drink of the water of forget-

fulness; but when ascending again into perfect knowing, regains its memory

 

• •I ipmtual origin and divine purpose.

 

I In* symbol of the Degree is the Crux Ansata, or the ansated cross, con-

•Ming of aT or Tau Cross surmounted by a circle. This was the proper sym-

bol nl the Egyptian adept, and means in ancient philosophical language "the

hb bestowing” This the master must wear constantly upon his heart, the per-

l* i i yinbol of the perfect man.

 

I h. initiate received also a full, white, striped robe, representing the pure

i nliii. i. disciplined (striped) body and life. It was made large to signify the

•Mipleness of the perfected nature. The master also received the tonsure, a rit-

li.il ili.it has been preserved in most mystical orders both pagan and Christian

lloni tin most remote times. The part of his hair not shaved was arranged in

a •qii.ur coiffure, and he most frequently wore a beard. The ritual of the ton-

IHh "i I he head shaving, was based upon the releasing of the spiritual con-

i. i.himk .s through the parietal foramina, two small openings in the crown of

ib. 4 nil I his area was called the Gate of the Gods, and the tonsure came to

|V|M. s. hi released consciousness or the use of the third eye.

 

I In principal sign made by the master for purposes of recognition was

|lu> . unving of the hands crossed in the sleeves, thus making the symbol of

 

• miipli non or an endless circle out of his joined arms. The covering of the

ImiiiU b\ ib. robe also meant the suspension of action and the perfect control

of impulse,

 

 

 

GRATA REPOA

 

 

 

It was the duty of the master to read with the secret key all of the books

of the order and the scriptures of the world and the priestly writings. It was

from the membership of this grade that the officers of the Society were cho-

sen. The political power of the initiates included their vote in the election of

rulers. The highest of the initiates was the Demiurgos, or the Hierophant,

whose robe was of blue and gold, and who dwelled constantly in the temple

seen only by his disciples.

 

 

 

. 208 .

 

 

 

APPENDIX

 

 

 

♦

 

Initiation of Plato

 

 

 

T he ( irccks were the greatest of Western philosophers and Plato was the

greatest of the Greeks. The intellect of Plato has merited universal ad-

iiiii til ion for he combined extraordinary mental capacity with a lofty idealism.

 

Halo was an initiate of the State Mysteries. He had intended to follow in

ill. loot Mops of Pythagoras by journeying into Asia to study with the Brah-

mins Bui the wars of the time made such a trip impractical, so Plato turned

io i lie Egyptians, and, according to the ancient accounts, was initiated at Sais

l*> l hr priests of the Osirian rites.

 

I laving concluded his journeys, Plato established in Athens a school

Ini 1 1 hr called the Academy. This school has been referred to as the first uni-