Further Egyptian Esoteric Symbolism Unveiled

Continuing from Mr. Hall's book Freemasonry of the Ancient Egyptians:

Osiris is the first of the five children of Nut; he therefore corresponds with the first of the five divine kings of China and the five exoterically known Dhyana-Buddhas of Lamaism. The five children of Nut are the five continents which have appeared upon the earth and the five races which have populated these continents. Osiris is the primitive revelation of the first race, but as Isis was born upon the fourth day, we find this tradition coming into Egypt through the Atlantean Mystery School of which Isis is the symbol….

Diodorus describes two famous columns erected near Nysa in Arabia, one to Isis and the other to Osiris. The column to Isis bears this inscription: “I am Isis, Queen of this country. I was instructed by Mercury. No one can destroy the laws which I have established. I am the eldest daughter of Saturn, the most ancient of gods. I am the wife and sister of Osiris the king. I first made known to mortals the use of wheat. I am the mother of Horus the king. In my honor was the city of Bubastis built. Rejoice, O Egypt, rejoice, land that gave me birth. ”

The column to Osiris bore these words: “I am Osiris the king, who led my armies into all parts of the world, to the most thickly inhabited countries of India, the north, the Danube, and the ocean. I am the eldest son of Saturn; I was born of a brilliant and magnificent egg, and my substance is of the same nature as that which composes light. There is no place in the Universe where I have not appeared, to bestow my benefit and make known my discoveries.” The rest of the inscription was destroyed.

In examining Plutarch's treatise, the introductory remarks appear of special significance, yet these remarks are wholly ignored by Egyptologists who are content to confine themselves entirely to the fable which constitutes the larger part of the writing. If Plutarch, by any word or symbol, revealed even a small part of the sacred mystery, it is to be found in the following words: “For Isis, according to the Greek interpretation of the word, signifies knowledge; as does the name of her professed adversary Typhon, [signifies] insolence and pride, a name therefore extremely well adapted to one, who, full of ignorance and error, tears in pieces and conceals that holy doctrine, which the Goddess collects, compiles and delivers to those, who aspire after the most perfect participation of the divine nature.”

Osiris, the black god of the Nile, must be regarded as the personification of an order of learning, for Plutarch identifies him beyond question with the holy doctrine, or the Mystery tradition. As Thoth personifies the whole sphere of knowledge and it was through his assistance that Osiris came into being, so Osiris embodies the secret and sacred wisdom reserved for those who were proficients in the ancient rites….

[T]o the elect, [the initiates, the adepts, the priests] [Osiris] represented to the end primordial knowing [a.k.a. premortal foreknowledge], that utter realization of truth undefiled by intellection, unlimited by any mortal procedure, uncircumscribed by the limitation of thinking. He signified not only that divine at-one-ment with the Absolute which is the end of all illumination, but by his life, death and resurrection, revealed the means by which mortal consciousness could achieve that end. Thus Osiris becomes a dual symbol, being in first place the esoteric wisdom, and in the second place, the composite order of Initiates through whom that tradition was perpetuated. The personality of Osiris thus typifies the institution erected by the ancients to perpetuate the deathless truths of the soul. The living head was crowned with the plumes of wisdom and power, the hands bore the scepters of the three worlds, but the body was bound with the mummy wrappings of the dead. Here we find spirit, the living head bound incongruously to matter, the mummified body. The soul was imprisoned in the narrow bounds of flesh. One thing is certain: Osiris represented the Secret Doctrine prior to that time when the omnific Word [Ed. note: also referred to as “the Lost Word of Freemasonry”] was lost.

As previously covered, at the core of the Mystery Schools, Lucifer is Osiris. He is not only symbolized by the sun (i.e. that which all light and knowledge emanates from), but he also represents the order of learning wherewith this light is received – both the doctrine and the process in which secret combinations are established and initiates are bound to each other in vows, rites and blood. Additionally, the light of the sun represents primordial knowing or intellect. The hidden object of the worship of the Mystery Schools, going back to ancient Egypt and earlier, is the true intellect of man, which is “illuminated” through Lucifer. And at the very core of their doctrine is the belief that man will become god through the use of intellect.

Notice the terms: “at-one-ment” (atonement), “primordial knowing” (pre-existent, pre-earth knowledge), “life, death, and resurrection.” The higher the levels of that which is at the most esoteric of the Mystery Schools, the closer the mimicry of that which is truly of Almighty God – and the more the roles (in LDS and Christian doctrine) of Christ and Lucifer are inverted.

Greek Philosophers Were Initiated and Trained in Egyptian Mysteries

It is because of the writings of Plutarch that we have the previously detailed Egyptian legends of gods in our possession today. Synesius, Pythagoras, Democritus, Thales of Miletus, Pluto and others were also initiates of the Egyptian mysteries, and regarded Egypt as “the mother land of wisdom.” Continuing from Manly P. Hall's book Freemasonry of the Ancient Egyptians. (Again, all emphasis added):

There is some general information contained in Synesius's treatise On Providence that should be included in this Osirian epic. Synesius is of the opinion that Osiris should be regarded as an historical king whose father transcending in wisdom, instructed his benevolent son in all the secrets of the divine science of government. Synesius is moved to this conclusion by a desire to keep all speculation within the sphere of the reasonable. The Platonist bishop seems to have derived much of his account from origins foreign to Plutarch’s treatise, or possibly he interpreted differently the restrictions imposed by his vows. Synesius a prudent and conscientious author, wary of myths and fables, and exhibiting a truly Platonic conservativeness in his handling of subject matter, yet Synesius was beyond question a deeply religious philosopher and an Initiate of pagan Mysteries prior to his conversion to the Christian faith. Thomas Taylor is of the mind that the treatise On Providence was written while Synesius was still a votary of pagan Mysteries. If so, the writing is unbiased and trustworthy and presents a fair picture on the mystical traditions of the Egyptians interpreted in terms of platonic metaphysics.

Synesius inserts into his narrative a considerable description of the virtuous character of Osiris which he sharply contrasts with the vice-ridden nature of Typhon. He also explains in detail the process of election by which Osiris came to the throne of Egypt. The electional ceremony, as described by Synesius, is evidently itself a fragment from some secret ritual relating to the installation of a hierophant [i.e. an official expounder of rites of worship, or an interpreter of esoteric principles] of the Mysteries. Next Osiris receives from his father an elaborate dissertation in the Platonic temper concerning the relative power of good and evil in which he is fully warned against the machinations of Typhon. Possibly the most important sentence in Synesius’s treatise occurs during this dissertation. The father of Osiris is made to say to his son: “You also have been initiated in those Mysteries in which there are two pair of eyes, and it is requisite that the pair which are beneath should be closed when the pair that are above them perceive, and when the pair above are closed, those which are beneath should be opened.” These words unquestionably have an arcane meaning and are incorporated into the narrative that the true significance of the whole Osirian cycle might not be entirely obscured. Synesius does not describe the death of Osiris, but merely reports his banishment and final restoration to the throne.

The meaning of the concept of “two pairs of eyes” should be rather apparent. “The pair which are beneath” represents the esoteric, actual meaning and interpretation of symbols and allegory. “The pair that are above” represents the exoteric proliferation and dissemination (and deliberate diversion of the esoteric interpretation) of arcane symbols and allegory. The pair of eyes above see only what the uninitiated, the general populace, the “profane,” are given to see and understand – and nothing more. The pair of eyes below are privileged to behold, comprehend and be accomplished in the esoteric; it is only for the initiated, adepts and priests of the Mystery Schools.

To keep the pair beneath closed while the above is open is also critical to maintaining secrecy: when dealing with the profane (all those uninitiated), the adepts are not to disclose anything esoteric (in other words to “keep the pair beneath closed”), and to strictly relate and discuss with the profane only that which the “pair above” perceive. The initiates are to function, behave, believe, and socialize on two vastly different levels: exoteric and esoteric – or, to put it another way, private life and public life – and this at the cost of one's life for betraying such things to the profane. The general public only beholds the exoteric (public life) mannerisms, behaviors, daily functions of the initiates – never the esoteric (private, secret, occult life).

Nearly all writers attempting an interpretation on the Osirian Cycle have recourse to Plutarch. It has seemingly never occurred to Egyptologists that this imminent priest of Delphi might have purposely confused or distorted the fable, or, if not that, might certainly have misdirected the attention of the reader from relevant to irrelevant explanations. Two factors must certainly be taken into consideration when reading Plutarch. First, he was an initiated priest of the Mysteries; of this there can be no doubt for he himself says, “For the mystic symbols are well known to us who belong to the Brotherhood.” (Ed. note: also known as the “Brotherhood of the Snake,” whose initiates wore headdresses with a snake symbol on the forehead.)

It should be evident that, as an Initiate, Plutarch would not have unveiled the secret meaning of the Osirian myth. No man of his priestly station or philosophic mind, who so greatly venerated the gods as to attach himself to their service, would have been guilty of the impiety of profaning their Mysteries [meaning that there's no way he would have violated his oath of secrecy by revealing the esoteric meanings of these things]. Furthermore, had his treatise actually exposed any of the secrets of the rites, he would most probably have perished miserably or at least have been publicly disgraced. These evils, not descending upon him, we must suppose that his book was regarded as harmless and for our purpose [i.e. for the use of initiated Masonic brothers whom Hall's intended audience was], therefore, at least not directly informative.

Amazingly, Mr. Hall makes a strong case that Synesius' loyalties remained to his pagan initiations, and implies that his conversion to Christianity was merely a sham – likely in order to infiltrate, influence and further sabotage the already apostate course of Christianity.

The second factor, which gravitates against the likelihood of Plutarch’s interpretations being correct, is the condition of Egyptian metaphysics in the first century after Christ. If, as Budge maintains, the Egyptians were unaware of the meaning of the word “Osiris” long prior to the Christian era, into what decay had the old rites fallen even prior to the Ptolemaic period? If Plutarch based his accounts upon popular traditions, they were most certainly inaccurate and it is not impossible that even the priests themselves were for the most part ignorant of the origins of their doctrine. It should not be inferred from the general literature available concerning [this Osirian cycle and] the Mysteries that all of the priests were themselves initiates of a high order. Only a small part of them ever actually received the greater secrets of their order; for the rest, rite and ritual sufficed. [Ed. note: it is no different today – the vast majority of lower level Freemasons are oblivious to the deeper secrets, mysteries and core doctrine of their order, as shall be covered later in this book].

Democritus spent a great part of his life in Egypt and from the priests of that nation he secured the foundation for his celebrated doctrine of atoms, a doctrine which has survived as a scientific fact to this day. From all these different philosophers who visited Egypt we shall secure a better estimation of the profoundity of Egyptian learning than from even the Egyptian writings themselves….

Did you catch that? The concept of atomic particles – taught over 5000 years ago to initiates in ancient Egypt. Also note that Plato also traveled to Egypt, and in his writings he mentions his initiation into the Mysteries in the Great Pyramid. According to his writings he entered as a mortal man and emerged as a god, and was granted knowledge which he was to guard and keep. Also, recall that the adepts refer to themselves as the "Guardians of the Secrets of the Ages."

We can also take the example of Pythagoras. This great philosopher while a youth, if we may credit Iamblichus, associated himself with Thales of Miletus from whom he gained a considerable knowledge of the Mysteries. Thales, being at that time of great age and infirm body, apologized for his incomplete understanding of the sacred doctrines and urged Pythagoras to visit Egypt the mother land of wisdom. Iamblichus wrote that Thales confessed that his own reputation for wisdom was derived from the instruction of these priests; but that he was neither naturally, nor by exercise, induced with those excellent prerogatives which were so visibly displayed in the person of Pythagoras. Thales, therefore, gladly announced to Pythagoras, from all these circumstances, that he would become the wisest and the most divine of all men, if he associated with these Egyptian priests. Iamblichus then describes the journey which Pythagoras made to Egypt, how en route he was initiated into the Mysteries of several nations and at last arriving at his destination, was received by the Egyptian priests with respect and affection. He associated with the Egyptian philosophers for some time and after demonstrating by his sincerity and consecration that he was worthy to associate with the initiated, he was at last admitted into the secrets of their orders. “He spent, therefore,” observes Iamblichus, “two and twenty years in Egypt and, in the adyta of temples, astronomizing and geometrizing, and was initiated, not in a superficial or casual manner, in all the Mysteries of the gods.”

Pythagoras must be acknowledged among the first of those divine men to whom the race is indebted for the principles of science, art and philosophy; and are we to presume that so noble an intellect could have spent twenty-two years pursuing fabulous shadows in Egyptian crypts? If, as some have asserted, Osiris signified merely the Nile, and Isis, the black earth rendered fertile by its inundation, could such a fable have so greatly stimulated the admiration of Pythagoras that he would have spent a score of years in the assimilation of the idea? Or, again, would he have spent this great length of time, the very best years of his life, in memorizing the myth-encrusted history of an ancient king who at some remote period have reigned in Egypt and whose memory seems sufficient to inspire a vast civilization for some 6,000 years?

Or, to approach the matter from another of these “explanations” would Pythagoras have pounded himself for a score of years against the walls of Memphis and find himself fully rewarded by being informed with bated breath by some archi-magus that Isis is the dog-star? It is not impossible that in the course of its long and illustrious history Egypt devised many opinions relative to her sacred myths; but no such explanation has involved Egypt alone, her histories, her heroes, or her agricultural problems, could have caused illustrious men from all parts of the world to have visited her in quest of essential wisdom ….

We must not be deceived by the obvious nor allow ourselves to be misdirected by the evident subterfuges of these ancient priests who so carefully concealed their arcana from the uninitiated world that we at this late time may even doubt its existence. The ignorant, even among the Egyptians, might derive their inspirations from the processionals and rituals of the state religion, but those great philosophers who came from afar were in search of the highest form of human knowledge, and could not be satisfied by such outer show. Had these fables been but hollow and unsubstantial forms, Egypt would have been the ridicule of the wise, who would speedily have exposed her sham and reduced her vain pretense to a humble state. But this did not occur.

The initiates of her Mysteries returning to their own countries not only felt themselves more than repaid for their hazardous journeys and long vigils, but furthermore, they became founders of distinguished systems of thinking, disseminators of useful knowledge and in all cases bore witness to a broad and deep learning.

And beyond this, they also left with a societal ideal – a plan for the eventual establishment of a supposed Utopian government which would span the world. This plan has been referred to as the New Atlantis, but in modern times is most frequently referred by the Mystery Schools as the Great Work. It is their Annuit Cœptis – their Novus Ordo Seclorum. Do those terms sound familiar? They should. They've been inscribed on every 1 dollar bill of American currency since the 1930's. They appear above and below the pyramid on the reverse (formally-hidden) side of America's great seal. What do those Latin terms mean? Annuit Cœptis – roughly translates as “Divine work,” but more appropriately means “He has approved our undertakings.” Novus Ordo Seclorum – translates as “New Order of the Ages,” or “New Order of the World”… or “New World Order.” There is nothing Christian, nor even politically secular, about these phrases and the symbolism associated with them on the seal. They are profoundly pagan, inescapably derived from the Mystery Schools, with tremendous modern-day significance.

Atlantis as Both Allegory and Prophetic Destiny

In many ways, Atlantis is to the Mystery Schools what Zion is to Christianity. The concept of Atlantis appears frequently in the writings and beliefs of initiates. Key understanding of it comes from Plato's writing of “Timaeus,” one of his Socratic dialogues. The Greek philosopher Herodotus mentions Atlantis. Sir Francis Bacon wrote about the establishment of a perfect utopian society in his work titled The New Atlantis. Apparently Hitler believed in Atlantis as well. It was prominent Masonic men who gave the city of Atlanta its name, undoubtedly intending it to be established as a New Atlantis. Interestingly enough, the city of Atlanta is not far from the Georgia Guidestones (which will be discussed later).

Whether or not Atlantis was an actual place, both the ancient and modern idealization of it indicates that it referred to the Antediluvian society – a perfect place, a lost utopia, unsurpassed in technology and wonders – a place or time dominated by Luciferian worship, so infested with sin and abominations as to cause the Lord to weep and declare “among all the workmanship of mine hands there has not been so great wickedness as among thy brethren.” (Moses 7:36) This is the Great Work of the Mystery Schools; what they are dedicated and motivated to bringing into fruition… and are terribly close to doing so.

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