Esoteric Egypt The Sacred Science of the Land of Khem

Visit the link below to download the full version of this book:

https://medidownload.com/product/esoteric-egypt-the-sacred-science-of-the-land-o
f-khem/

Click Download Now

 Finally, most grateful thanks are due to Stuart Littlejohn for his line
drawings of ancient Egyptian statuary.
 CONTENTS
Cover Image
Title Page
Epigraph
Acknowledgments
Introduction
Questioning the Orthodox Approach
Orthodox Dogma
Willful Scholarly Myopia
The New Age Approach
The Populist Approach
Modern Refutations of Mainstream Scientific Theory
The Approach to Writing about Ancient Egypt
Defective Attitudes in the Field of Archaeoastronomy
The Naturally Chaotic Substratum of the Universe
The Ancient Approach to Our Human Thought Process
The Format of This Book
On Literary References and Argued Theories
Literary References

Part One: Celestial and Metaphysical

Background
Chapter 1: The Spheres of Creation
Man as the Fons Et Origo of the Universe
 The Nature of Our Local Universe
The Concentric Function and the Septenary Principle
Kosmic Polarity
The Birth of the Lesser Titans
The Meaning of the Myth
The Nature of the Ancient Underworld
The Constitution of a Star-Sun
Astronomical Time and the (Spiritual) Evolutionary Impulse
Symbolic Influence of the God Ra
The True Nature of Ancient Astrology
The Cycles of Time Affecting Our Earth
The Complexity of Individuality
The Esoteric Metaphor of the Two Pillars and Their
Astronomical Counterparts
The Problem of Kosmic Self-Orientation
Has Orthodoxy Missed the Plot?

Chapter 2: The Astronomical and Astrological

Dimensions of Creation
The Cycle of The Great Year
The Egyptian Duat
The Pole of the Ecliptic
The Circumpolar Constellations in Ancient Metaphor
The True Cycle of Obliquity of the Ecliptic Pole
Ancient Egyptian Symbolism of the Poles
The Great Fall and Return via the Poles
The Ancient View of Consciousness
The Connection with the Ancient Mystery Schools and General
Human Evolution
 The Connection Between Evolution and Spiritual Liberation
Chapter 3: The Multi-Sevenfold Mill of the Gods
Threefold Being and the Sevenfold System of Planes of
Consciousness
Ta’Urt and Sebek-Draco—the Circumpolar Deities
Esoteric Implications of Certain Constellations
Coordinating the Mystic Scheme
Conclusions

Part Two: The Subtle Nature of Existence

Chapter 4: Kosmic Genesis—The Origin and Nature of
the Gods
The Logos and the Demiurge
The World of Divine Being
The Soul Principle (The Anu)
The Sequence of Subjective and Cosmic Creation
The Benben Bird
The Universal Sevenfold Principle
The Seven Aspects of the Great God Ra
The Goddess Net/Neith
The God Ptah
The Lower Triad of Kosmic Creation
Hathor, the Cosmic Cow Goddess
The God Tehuti (Thoth)
The God Shu and His Consort Tefnut
The Goddess Ma’at
The Goddess Seshat/Sesheta
Chapter 5: Sidereal Genesis—The Origin and Nature of
Man
Man as a “Divine Spark”
The Seven and Twelve Divisions of the Subjective-Objective
World of Man
The Neteru, the Neferu, and the Akhu
The Sequence of Evolving Consciousness in Man
The Alternative God Metaphor of the Ancient Egyptians
The Higher Egyptian Mysteries
Chapter 6: Man, the Multiple Being
The Akh, or Divine Spirit
The Sekhem
The Sah(a)
The Ba
The Khaibit
The Kha
The Ka
The Thesu (Chakras)
The Khat
The Ab
The Ren
Subtle Bodies and Their Associated Positioning within the
System
Egyptian Cross-Correspondences
The God Sokar/Seker
The Chamber of Judgment
The Upper Heaven Worlds
In Conclusion
Part Three: Egypt’s Historical Background
Chapter 7: The River Nile and Its Symbolism
The Geological Sources and Characteristics of the River Nile
The God of the Nile
The Cataracts
The Delta and Lake Moeris
The Metaphysical Symbolism of the Cataracts
The Great City of Thebes
The Nile of the North and the South
Upper, Middle, and Lower Egypt
Stellar Orientations as Seen from Earth
The Nile Delta

Chapter 8: The Ancient Colonization of Egypt

The Dating of Egyptian Civilization and Culture Generally
A Completely Different Approach
The Science of Ethnology and Its Spiritual Counterpart
How Long Ago Did It All Happen?
The Original Continent of Atlantis
But What Happened in Egypt Itself between 100,000 and 5,000
Years Ago?
Chapter 9: The Spread and Decline of Ancient Mystic
Culture
Language Similarities
Transoceanic and Transcontinental Travel of Ancient Thought
Back to the Atlanteans
Architectural Comparisons
 The Judaic Mystic Tradition
Freemasonry and Its Origins
The Beginnings of Corruption and Decline
The Orphans of Ancient Egyptian Mystic Tradition

Part Four: Ancient Egyptian Civilization and

Culture
Chapter 10: Egypt’s Sacred Art, Architecture, and
Statuary
The Use of Visual Archetypes
The Foundations of Classical Architecture
General Issues Related to the Great Nile Temples
The Main Forms of Egyptian Sacred Architecture
Egyptian Sacred Statuary
Conclusion
Chapter 11: The Ritualized Magic of Egypt
Practical Magic (Heka) and the Spirit World
The Rationale of Control Over the Spirit World
Wonder Workers
The Priesthood and Priestesshood
The Ceremonials and Rituals of the Egyptians
The Magic of the Eye
The Use of Spells and Mantras
The Vanquishing of Apep (Apophis)
Ritual/Ceremonial Dress and Accoutrements
Chapter 12: The Mystery Tradition and the Process of
Initiation
 Initiatory Sequence in the Greek Tradition
The Egyptian Mystery Tradition
Education and the Egyptian Mystery School
The Raison d’Etre of Initiation
The Seven Initiations
The Formal Places of Initiation
Astral Travel and the Initiate
Death and Continuity of Consciousness
Modern Misunderstanding Regarding the Principle and Practice
of Initiation
Epilogue: The Future of the Sacred Mystery Tradition
The Separation of Philosophy, Religion, and Science
The Problem of the Nature of Material Existence
Yet Again, the Soul Principle

Appendix A: The Geometrical Correspondence to the

Cycle of Involution and Evolution
Appendix B: Polar Misconceptions
Appendix C: The Funeral Positions of Orion-Osiris
Appendix D: The Primary Celtic Festivals
The Festival of Imbolc
The Festival of Beltane
The Festival of Lughnasadh
The Festival of Samhain
Appendix E: The Slaughter of Mankind
Appendix F: Correlations between the Ancient Egyptian
and Tibetan Mystic Systems
Footnotes
Endnotes
Bibliography
About the Author
About Inner Traditions • Bear & Company
Books of Related Interest
Copyright & Permissions
Index
 INTRODUCTION

This sequel to my last book on Egypt, Land of the Fallen Star Gods, has
been written—like its predecessor—largely in response to the still active,
overfascinated furor surrounding the Pyramids and Sphinx at Giza, which
has been to the detriment of understanding ancient Egypt as a whole. The
combination of commercially driven media hype, conspiracy theories,
psychic voyeurism, and all sorts of inadequately argued new Age
speculations, all focused on Giza, has reached a point of near farce. Were
some of it not so hilarious in its extent and improbability, it would be
desperately sad to witness. Much, however, has occurred as a result of pure
reaction to the myopic literalism of those last few generations of
Egyptologists who have woefully misrepresented and belittled the
metaphors and allegories of Egyptian mysticism as no more than products
of mere superstition on the part of the supposedly unevolved minds of
ancient humankind, notwithstanding their proven all-around astronomical,
engineering, artistic, and architectural genius.
The three main arguments currently centered on Giza revolve around: (a)
the actual age of the Sphinx and Pyramids; (b) the originally intended
function of the Pyramids; and (c) whether there is a concealed chamber—a
Hall of Records—either in the Great Pyramid or under the Sphinx (or both)
containing either secret (perhaps Atlantean) writings or even ancient
magical artifacts or scientific technology. The former are of bona fide
scholarly and scientific interest. However, the world’s media, in fastening
on to the third (and rather ancillary) issue in their usual unobjective manner,
have merely primed the pump of superficial public voyeurism. While
perhaps providing them with a lucrative return on the original journalistic
and televisual investment, this has simultaneously distracted interest from
much more interesting issues. Sadly, the immediate and first casualty or
loser in all this—as in war—has been the pursuit of truth, and intelligent
objectivity along with it. This book is thus in part aimed at puncturing some
of the hype and trying to return intelligently based public debate to the
wider subject of what ancient Egypt and its mystic culture were actually all
about when viewed against a wider perspective than that offered merely at
Giza.

Questioning the Orthodox Approach

With that in mind, a part of this book has been oriented toward looking at
the various assumptions made by both Egyptologists and scientists to
support their various theories concerning the age of Egyptian architecture
and statuary, the length of Egyptian history, and the wholly erroneous
supposition that the original Egyptian culture was fundamentally based
upon a mixture of superstitious animism, star worship, and morbid
fascination with (and fear of) death itself. It was not. As we shall see, the
very structure of modern orthodox thought about ancient Egypt looks
highly unsound when subjected to close examination. In fact, the presently
adopted scholarly technique of trying to shore up Egyptian (theoretical)
history by propping it against the even more shaky history of the Hebrew
Old Testament is somewhat akin to two drunks trying to remain upright by
feverishly clutching at each other, more and more tenaciously yet ever more
desperately and precariously. Correspondingly, the current methodology of
modern science in trying to find the keys to ancient culture and civilization
generally, almost entirely through the use of technological support, is like
the same two inebriates, having lost their car keys in the gutter, going and
searching for them under the street lamp twenty yards away “because that is
where the light is.”
In Land of the Fallen Star Gods I sought to bring into the field of
discussion (concerning Egypt’s cultural origins) a variety of geological,
paleontological, and linguistic factors (as well as various other ancient
traditions), which indicated very strongly that the original civilization of
Egypt must have been many tens of thousands of years old, and also that its
cultural influence must have extended much farther geographically than
currently believed to be the case. In this book, I have added several more
suggestions and supporting references in the same line. Similarly, in Land
of the Fallen Star Gods I tried to open up not only the subject and rationale
of sympathetic magic and its use by the Ancients, but also the esoteric
methodology of their hierarchical system of gods and goddesses and their
associations with particular temples along the Nile. These subjects too are
extended and explained in greater detail in this present book, in a manner
that I hope will appeal to both the lay mind and that of the open-minded
scientist and scholar as well.
However, bearing in mind the extent of criticism I have levied on the
views of scientists and scholars in both this book and Land of the Fallen
Star Gods, I should perhaps make the point clear from the outset that I am
as fundamentally “pro” both science and scholarship as I am “anti” both
scientism and scholasticism—the self-propagating beliefs that you have to
be academically or scientifically qualified in a particular field before you
can understand it properly, and thus that only what the academically
qualified or scientifically experienced believe to be possible or true is
possible or true.

Orthodox Dogma
As the great physicist Prince Louis de Broglie wrote in the early years of
the twentieth century, “History shows that the advances of science have
always been frustrated by the tyrannical influences of certain preconceived
notions that were turned into unassailable dogmas. For that reason, every
scientist should periodically make a profound reexamination of his basic
principles.”1 Sadly, this admonition rarely seems to be taken up.
Both scientists and scholars tend to live and work in a self-made, semi-
autonomous psychological environment, which too frequently comes to be
seen as an end in itself, rather than as a mere means to an end for the benefit
of society at large. Thus, sadly, the pure love of truth for its own sake,
which characterized the renaissance and the founding of the Royal Society
—and most of the subsequent research in science and scholarship up until
the early part of the twentieth century—is these days somewhat rarely
found. The reason for that lies in three factors: technological dependence
(notwithstanding its evident deficiencies) resulting from intellectual
laziness and fear or ignorance; dependence on politically and commercially
sponsored research funding; and the ruthless threat of job loss for those in
academia and scientific circles who seriously query the status quo. In the
face of these, is it any real wonder that any truly serious questioning of
current orthodoxy finds itself mainly in the hands and minds of disparate
groups of new Age researchers, unrestricted by such overpowering
inhibitions?

Willful Scholarly Myopia

The situation—as far as ancient Egypt is concerned—has been made far
worse by the most recent generations of scholarly and scientific specialists
who, in their localized research, appear to brush aside the fact of Egyptian
mysticism as almost irrelevant, on the basis that mummy corpses and
sociological artifacts are more interesting and will tell us all (of any real
importance) that we need to know about this ancient culture. However, this
altogether perverse attitude—geared to the usual scholarly preoccupation
with wanting to know more and more about less and less—merely drops the
incentive for much-needed research concerning Egyptian mystic and occult
belief systems into the hands of a range of ill-prepared and not always very
objectively minded types, many pre-armed with their own often only half-
baked modern mystic agendas, thereby bringing the whole subject into quite
unnecessary disrepute. It should be added in parallel to this, however, that
the ever-more-definitive scholarly or scientific approach of the specialist
also very quickly tends to run out of context and thus lose the plot
altogether. Hence, for example, we now find a bizarre situation in which the
widespread ancient use of the sacred blue lotus plant as a metaphor for the
psychospiritual evolution of consciousness is apparently viewed in some
Egyptological quarters as merely indicative of ancient Egyptian
preoccupation with narcotics and sexual self-gratification!*1

The New Age Approach

Rather unfortunately, anything that generally flies in the face of scholarly or
scientific orthodoxy is these days immediately branded as a “loony new
Age idea” by the Establishment, irrespective of how intelligently its case is
argued from an unorthodox viewpoint. This is nothing more than prejudice
arising out of sheer intellectual arrogance or laziness. However, there is no
denying the fact that this same problem operates at the other end of the
spectrum of consciousness as well, for many new Agers are only too willing
to indiscriminately pick up and absorb, more or less wholesale, almost any
half-baked conceptual ideas with which they find themselves
psychologically in sympathy (for a variety of reasons) or which they feel
“ought to be true,” without even considering the available alternatives. In
such cases, objectivity flies rapidly out the window, leaving logic and
reason stranded, and one is accordingly left feeling immediate sympathy
with the predictable reaction of mainstream scholarship and science.
However, even those who have tried to find a reasonable and reasoned
middle way have found themselves facing the unforgiving ire of the
orthodox Establishment.

The Populist Approach

Since Land of the Fallen Star Gods was first published, there have been
several books written and television films produced on the subject of both
Atlantis and ancient Egypt. Some of these—notably by the journalistically
trained and high-profile author Graham Hancock—have sought to enlarge
upon the idea of human culture and civilization being far, far more ancient
and widespread than our modern archaeologists and anthropologists would
have us believe. Others (by members of the scholarly Establishment) have
quite deliberately set out—using attempted character assassination—to
undermine public interest in the pursuit of such ideas.
Many of those on the “pro” side (like Graham Hancock) have
unfortunately made the cardinal error of limiting their angles of approach
almost entirely to the association of ancient architecture with speculative
history, or to archaeoastronomy, without any very much wider frame of
supporting reference. Rather optimistically trusting that scientists and
scholars or academics would admit their fundamental sincerity and
objectivity, they have tried to fight many of their battles on the same
marshy ground that orthodox archaeology has itself been tramping for well
over one hundred years. However, they are at a distinct disadvantage by
virtue of not yet having evolved the politically and intellectually webbed
feet with which orthodox scholarship and science now unselfconsciously
pad across the quicksands of heterodox “evidence,” while equally
unselfconsciously using the latter to try to trap the unwary New Age
researcher. The shameless willingness of the orthodox scholarly and
scientific Establishment to gang up on the academically unqualified who
dare to venture onto their learned patches is really very instructive.
Objectivity very quickly seems to become a rather scarce commodity in
such cases.
Having otherwise criticized commercially driven media hype and frenzy,
there is no doubt that there is now (much more than even five years ago) a
much greater—although still largely superficial—public awareness and
general debate about the originally spiritual nature of places like Giza,
Borobudur, Tiahuanaco, and so on, previously treated as mere tourist
curiosities. The archaeological community has also been forced to come out
more into the open, not only to address more effectively the issues of
ancient religion and mystic belief, but also to expose its own currently
limited (because largely speculative and dismissive) understanding of these
issues. Its greatest fight, however, has been and will continue to be a
rearguard action to stave off the accelerating stream of heterodox evidence
that human civilization and culture is far, far older than it is itself willing to
admit. For when the weight of evidence eventually becomes too great—as it
undoubtedly will within the next two generations or so—much of accepted
ancient history (and much that passes for associated science too) will almost
certainly have to be substantially rewritten.

Modern Refutations of Mainstream Scientific Theory

One very recent move in this direction involves Robert Temple’s book The
Crystal Sun, in which he shows with great erudition that optical technology
and the associated mathematics were so well known to the Ancients that
telescopes, binoculars, and spectacles can now be shown—by retranslated
ancient manuscripts—to have been around for at least the last 4,500 years.
He also shows in the latter chapters of the same book the extent of
sophisticated mathematical knowledge possessed by the ancient Egyptians,
which enabled them to perceive fractional universal constants and other
universal principles such as the Golden Mean and then to apply them
widely and practically in their architecture and civil engineering practices.
But the Ancients certainly did not need a highly industrialized society to
achieve such things, even though many of our modern commentators,
imbued with the misconception that mass industrialization and high culture
go hand in hand, seem unable to grasp the fact.