Ancient Egyptian Mysteries and Spiritual Cosmology

The human person, ordinary consciousness cannot answer these questions. One cannot ask a body or a person living in an instant in time to answer questions that presuppose a complete vision outside of time. The answer to these questions meant finding a reality, a core within oneself outside of time, and the way to find it is precisely that indicated by the sphinx that always and silently observes the sun. The questions posed by the sphinx are 3 but the answer is always one and is indicated by the sphinx itself which is perfectly oriented towards the east towards the rising sun to remind man of a state of consciousness, of life whose symbol is precisely that of the Sun. The Mystery of the sphinx is precisely the mystery of Man; it is a symbol that serves man to remember a state of consciousness of the GOLD state, that is, in which man is united to the life of God, to the intimate life of the Sun. Having said this, one of the most important temples of antiquity dedicated to the study of the Universe is the Egyptian temple of Dendera. A temple present since the Old Kingdom even if then rebuilt in the Ptolemaic period. It was the Egyptian center dedicated to Astronomical and Astrological knowledge. Images of linear zodiacs were present. Mysteries related to Isis Hathor were celebrated. At the center of the central hall there is however a zodiac, which became famous over time and seems to have a predominant importance compared to the others. Illustration of the Zodiac. One wondered what it represents. It represents the birth of the world and simultaneously the birth of man. The circle represents the created Universe and the consciousness of man at the same time, the scene the creation of the Cosmos. The purpose therefore of these mysteries was to relive the Creation of the World. We do not know what were the Mysteries that took place inside but it is clear the meaning they wanted to give it, the Initiate experiencing the Origin of the Universe if he lives the Origin of the Universe means that he is outside the Universe that is that he is united to God, it means that he has become a god in God. The Initiate therefore saw, witnessed the creation of the Cosmos, but from outside the Cosmos. The processes and rites that took place inside the Temple, of which unfortunately very little remains, aimed to obtain an experience of the Creation event to obtain a liberation from the Cosmos. This concept will then be found later also in Hebrew culture which derives from the Egyptian one. To know Genesis means to become God. The Lord answered Job from the midst of the whirlwind: Who is this who darkens counsel with unwise words? Gird your loins like a hero, I will question you and you will instruct me. Where were you when I laid the foundations of the earth? Tell me, if you have the Science! COSMOLOGY AS A MYSTICAL FACT This vision introduces us to the last example of today, that is, that of Cosmology as a Mystical fact. There is a distinction between Mysteric fact and Mystical fact. Mystery refers to the realization or revelation of a transcendent reality, the Mystical refers to the life of an interior phenomenon. Thus Cosmology as a Mysteric fact refers to a special initiation that communicates a transcendent reality otherwise incommunicable and which results in the transformation of the individual's consciousness. Conversely, Cosmology as a Mystical fact instead indicates a re-proposing of the cosmological phases and of the evolution of the Universe that are experienced internally as mystical experiences or transmutative processes that lead the individual to retrace subjectively and internally the phases of Creation. This way of conceiving Cosmology has found, since antiquity, much attention in the field of spiritual Alchemy. It must indeed be said that alchemy on one hand has been the precursor of our chemistry, but from another point of view such realization has always been associated with a mystical realization of an interior and spiritual character: the fruit of Grace. Alongside therefore physical Alchemy that aimed to operate chemical reactions, we find a vast literature whose character makes no physical sense, but exclusively spiritual and whose end was essentially mystical. To us it may perhaps seem absurd but certain fringes of Spiritual Alchemy have found the study of Cosmology as a synthesis of the phases of the process that leads to the fullness of mystical life, that state indicated by spiritual alchemists as the birth of the DIVINE CHILD. Such analogy was considered so closely that it was common to consider Moses' Genesis and in particular the first chapter of Genesis as a treatise of "purest Alchemy" that described the phases experienced by the Alchemist in the process of the Great Work. The cosmological phases in this context were seen as mystical phases or experiences that the alchemist had to live in his interiority before seeing the spiritual dawn bloom. To obtain these spiritual conditions there was a whole preparation that required several days of retreat and various preparations then they separated from the world, closed themselves in a laboratory oratory and the work began. Everything began with the Black called by Fludd raven's head in analogy with the initial nothingness of creation. In this black then appears a first light, it is not yet dawn but it is a preparation for it. This light acts by separating the primordial waters. It is that phase corresponding to the first verse of genesis. In the beginning God created heaven and earth. Heaven represents the spiritual world while earth represents sensations and material powers. And the earth was formless and empty and darkness covered the face of the abyss while the spirit of God hovered over the face of the waters. This primitive Light is seen in the individual's soul as light and darkness simultaneously. On earth occurs the shadow and the withdrawal therefore of every psychic power, while in heaven it is received as Light. Thus occurs the ignition of fire that makes the waters boil, thus occurs a radical purification. The alchemists describe this state as the ignition of a hidden and unnatural fire that rises throughout the body from the feet to the head. Here appears the prima materia.