The Secrets of Egypt
The veil is thinning. The veil of which I speak is the cloud in the human heart and the fixed structures in human consciousness that have obscured our vision of the oneness of heaven and earth and our oneness with one another. I see evidence of this thinning among the gays and lesbians of the LGBT community who recently won their Supreme Court case for marriage equality in the state of California and in all 50 states. I was moved by the television show “When We Rise” watching these men and women embrace one another in a powerful display of unconditional love. The light of their unfettered joy in victory lit up the veil of judgment in my own heart as I felt the repulsion homosexuality triggers inside of me seeing men kissing men on the lips, while at the same time feeling a compelling spirit of joyful celebration in my confused emotional realm. Scars from thwarted encounters with homosexuality during my youthful years in Catholic seminar tearing loose from the fabric of my heart. The veil is definitely thinning. Healing is underway. The truth of human relations is being revealed. We are rising in love with one another.
With some there is no veil at all. Heaven is “so close as not even to be near,” as one poet put it – and we can enter in while we yet live. This is what the Egyptians were into with their mysticism. What science fiction writer H.G. Wells proclaimed in 1895 in his story “The Door in the Wall” the Egyptians had discovered a way to go through that portal and enter what they called the “Far-World.” They had a secret ritual into which one could be initiated and guided through that would open a door into that world and allow one to visit for a while and then return. This ritual was called the “incubation.” More about that later in my next post.
This was a message that the Master Jesus brought: “The kingdom of heaven is at hand and all around.” He was even more specific than that: “The kingdom of heaven is within you.” We were instructed to “repent” – literally turn around – see it on every hand and enter in. Then he apparently went through that door himself and returned to say “Follow me.” I don’t think he was messing with us. I believe he meant exactly what he said. I know he did.
I have a friend who had a near death experience (NDE). His impression was that the veil is very thin and heaven is indeed right at hand. His experience was so exquisite that he was terribly saddened upon being resuscitated and brought back to life on this plane.
Here’s another interesting NDE story: “Dead for 48 minutes, Catholic Priest claims God is female” .
Jewish Mysticism in Egypt
In his extensively researched book The Jesus Papers, religious historian Michael Baigent shares his exploration into the mysticism of Egypt in his chapter “The Mysteries of Egypt.” I read and re-read this chapter with a deep curiosity and desire to know what might have really transpired during those eighteen years of Jesus’ young adulthood that are peculiarly missing from the Four Gospels. Baigent places Jesus in Egypt, brought there by his parents, where he may well have received an education in Jewish mysticism, which was an adaption of Egyptian mysticism whose sole purpose was to potentiate and facilitate ecstatic union with God by way of a process called “incubation.” Michael Baigent describes this cultish practice in haunting detail.
THE MYSTERIES OF EGYPT
The Egyptians saw themselves as keepers of the balance and harmony of our universe. I find this most fascinating and pertinent to our times of global climate crises.
In the beginning, according to the ancient Egyptians, everything was perfect. Any fall from this state of eternal harmony, called Ma’at, was due to mankind’s imperfections, and the greatest of these human imperfections were those caused by greed.
Greed is a human “imperfection” that continues to create an imbalance in our world to this day. We haven’t yet emerged out of those dark ages in our governance, which is based on greed for power and control. It’s all coming to a head, like a pimple on our collective forehead, with the 1% of our population that embody the focus of the spirit of greed, which the majority of the remaining 99% embody as well. The pimple is bursting, however, ejecting the pus of corruption out of the body of mankind; and what a stink that is making. Baigent continues:
It was the task of everyone, the great as well as the humble, to work toward maintaining this perfection and restoring any imbalance in it. But the ultimate responsibility lay with the pharaoh, aided by a network of temples that covered all of Egypt.
Every morning saw the same ritual of awakening the gods in the temples at the moment of sunrise, when the doors of the Inner Sanctum would be opened. The director of the Petrie Museum in London, Dr. Stephen Quirke, has likened the Egyptian temple, only half in jest, to “a machine for the preservation of the universe, a technical operation that requires technical staff or knowledge … in order to ensure that the crucial task of survival is never impaired.”
I am reminded of a passage from the 38th chapter of the Book of Job, a powerfully haunting passage: “Canst thou bind the sweet influences of the Pleiades, or loose the bands of Orion? Canst thou bring forth Mazzaroth in his season? Or canst thou guide Arcturus with his sons. Knowest thou the ordinances of heaven? Canst thou set the dominion thereof in the earth?”
We are supposed to know these things – and we once did. There was a Science of Mazzaroth at one time in our ancient past, a remnant of which lingers on today in what we know as astrology. It is the reality behind the Zodiac. The seasons of Mazzaroth still govern the cycles of creation in our Solar Entity, only without our conscious participation. We do continue to influence these cycles through our self-destructive behavior and are impacted by them. In our ignorance, we’re getting clobbered by their unalterable activity.
I believe what Michael Baigent has shed light on in this book in the last attempt of ancient civilizations to restore man’s engagement with the Science of Mazzaroth. Only the Egyptians couldn’t pull it off as mere humans living on the physical plane. Greed for power and control spoiled the process of restoration of the governance of the ordinances of heaven upon the Earth through human beings.
Further, I believe Jesus was aware of their foolishness and failure – a failure that actually dated back to King Solomon and the failure of the “chosen people” of Israel to allow that restoration to occur on the physical plane by way of the cycle initiated by Abraham in that pivotal moment when he reportedly ended human sacrifice by not sacrificing his son – and Jesus set about to initiate a second opportunity for the cycle of restoration of human consciousness to its rightful place of dominion in heaven – a dominion founded in love rather than greed. The Egyptians were at least aware that they needed to rise to a higher mental plane in their earnest endeavors to travel to the Far-World to gain knowledge from their gods that would help them maintain a balance between the two worlds they knew at that time. But that opportunity was no longer available. Surely Jesus was well aware of their endeavors – and was not without compassion for their state of blindness.
Baigent goes on to elaborate on their cosmology and culture:
At the same time the temple was a gateway to the Beyond: it was the place where the earth and the sky joined as they seem to do on the horizon, and for this reason many texts refer to the temple as a celestial horizon. The ancient word for “horizon,” akhet, had a number of significant meanings: it referred not only to the joining of the sky and the earth but also to a specific part of the horizon where the sun god rose from the Far-World, the Duat, every morning and returned to it every evening.” Clearly, for the Egyptians, the horizon marked a portal into the Far-World.
Pyramids too were imbued with this quality: the Great Pyramid of the pharaoh Khufu at Giza was termed the “akhet of Khufu.” Furthermore, the root of the word akhet means “to blaze, to be radiant.” On one level this term referred to the blaze of light at sunset or sunrise, but it also had a much more secret meaning, which we will discover.
The primary role of the pharaoh was to serve as the guarantor of Ma’at. The only – and greatest – thing asked of human beings was to live in Ma’at, bringing the cosmos and the physical world into harmony This perfectly balanced state was personified by the goddess Ma’at, who was depicted with an ostrich feather in her hair. She brought truth and justice, the fruits of harmony, into the world.
Coexisting within this universal perfection were two worlds: the physical world, which we are born into and within which we live, and the other world to which we travel when we die, the Duat, or the FarWorld. The Far-World was not seen as separate, as some heaven or hell far away from or unconnected with mundane existence. Rather, the Far-World was ever-present. It was believed to exist simultaneously with the physical world, intertwining with it like the two snakes around the caduceus of Hermes. It was with us all the time even though we could not normally see it or travel to it until we died.
These two worlds occupied the same space, in some mysterious and unexplained manner, except that the physical world remained within time whereas the Far-World existed beyond time. Time began with creation, but the Far-World was seen as eternal, not in the sense of being an infinite stretch of time reaching forever into the future and stretching from a past forever distant, but rather eternal in that it was outside of time. The ruler of the Far-World was the god Osiris, and the guide for the dead was Thoth, who led them up to the kingdom of the gods.
A further aspect of the Far-World is that it was understood to be the eternal background to everything in the visible universe. It was considered the divine source of all things, the source of all power and all vitality Life itself was believed to come from the Far-World, which seeped into the physical world and revealed itself in all the forms we see about us.
For the ancient Egyptians, the world of the dead was always very close to the world of the living – there was an intimacy between the two. Paradoxically, the world of the dead was the source for the world of life. Indeed, the dead were believed to be the truly living ones.
A tomb inscription dating from the New Kingdom (around 1550-1070 B.C’) reminds us that “a trifle only of life is this world, [but] eternity is in the realm of the dead.” An earlier Middle Kingdom (around 2040 – 1650 B.C.) tomb of the priest Neferhotep in Thebes-now Luxor-contains several “Harper’s Songs,” the second of which ends:
“As for a lifetime done on earth, it is a moment of a dream. It is said: ‘Welcome, safe and sound’ to the one who reaches the West.”
The “West” for the Egyptians was the land of the dead. Tombs and pyramids were always built on the west bank of the Nile, where it was thought that the sun vanished at night into the Far-World.
To understand this, it is useful to look at the ancient Egyptian concept of time: they understood that two types of time were operating simultaneously. There was the kind of time they called neheh, the cyclical time involved in natural patterns – the seasons, the movement of the stars, and so forth. The other was known as djet, which was no time at all – a state of being outside of time entirely. Only in neheh did time move; djet represented time in suspension. While neheh might be infinite, only djet was eternal; one inscription reads:
“The things of djet-eternity do not die.”
This dual perspective is very different from our modern concept of time in which we are ever tumbling onwards into a future that we can only hope will be perfect – a hope that for many religions rests upon the fulfillment of a promise that a messiah will someday appear to win the final battle against the forces of evil and in so doing will usher in a perfect world. Our political philosophy too is very dependent upon linear time, on a trajectory stretching from the past into the future where, if we manage our legislation correctly, we will achieve satisfaction for all citizens, as if legislation is something that does more than plaster over cracks.
And yet, those of our culture who have stepped out of time – the mystics – report, like the ancient Egyptians, that the world of the dead is indeed a world of the living, that it is ever-present and very close. Making allowances for the great differences in culture and language, we can see this same sense of proximity to the divine world stressed in the reports of the great sixteenth-century mystic Saint Teresa of Avila, who often fell into a mystical “rapture” wherein she was utterly “dissolved” into the divine kingdom. Speaking of God she stressed:
“There was one thing that I was ignorant of at the beginning. I did not really know that God is present in all things; and when He seemed to me so near, I thought that it was impossible.”
From what Baigent presents here, perhaps one can readily see how the roots of Christianity grew out of the soil of Egyptian and Jewish mysticism. Jesus’ attempt to initiate a new cycle of restoration with his disciples failed to interrupt the status quo. Christianity became simply a new name and practice of Egyptian and Jewish mysticism, with all of its mysteries, beliefs and cultish practices. A third and new cycle was destined to be initiated at a yet higher spiritual level of consciousness and is already underway. But that’s getting ahead of our current exploration.
I will leave it there for now. There’s a lot here to ponder. I would love to share your thoughts on what I’ve presented here. For one thing, I would like to know if what I am bringing forward for consideration is of any value to my readers – and I note that there are many visitors to this blog after each new post. So, do drop me a line or two. Until my next few posts – which will come closer together as we approach the Easter Season,
Be love. Be loved
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