ANCIENT WISDOM • BY EDWARD F. MALKOWSKI Y
ou might think that since quantum physics is a relatively new branch of science, this burgeoning “new sci- ence” philosophy is also new. It is not. These new insights into nature and re- ality are very old but have been masked by modern attempts to characterize the ancient Egyptian culture and religion as primitive. The concepts of mind and consciousness, as well as reincarnation and evolution, were ex- pressed long ago in what historians have la- beled the “ancient mys- tery school”—what Schwaller de Lubicz termed “sacred sci- ence.” Although shrouded by the se- crecy of the temple and rites of initiation, an-
Schwaller de Lubicz
cient Egyptian schools taught this secret wisdom through myth and symbolism, an ap- proach that leads to an understanding of the world that is virtually identical to today’s new science philosophy.
In fact, the sacred science of the ancient Egyptians, best described as a philosophy of nature’s principles, inspired the Hebrews, the Greeks, the Romans, and the Christians, which led to the emergence of what we call Western civilization—but for us, thousands of years later, the founding knowledge of our civilization is all but lost. However, there have always been people who have handed down the secret wisdom and the sacred sci- ence of the ancient Egyptians: Kabbalists, Hermeticists, Gnostics, Sufis, Buddhists, and Alchemists. It is secret only in the sense that this wisdom must be understood through es- otericism and symbol, and it’s sacred only in the sense that scientific investigation inevi- tably leads to an understanding of Man, Di- vinity, and a unique knowledge of “Self.” Leaving behind modern biases and looking deep into ancient Egypt’s civiliza- tion, there can be found a brilliance and un- derstanding that rivals our knowledge today. Their “gods” were of a different order than our Western concept of God. They were not “gods” at all, but principles of nature that represented concepts like digestion and res- piration. They also represented intangible qualities found in mankind, such as knowl- edge and personality. This ancient view of na- ture has been mistaken as religious and cult- like, but is, in fact, technical and philosophical.
For example, the king’s diadem, with its serpent and vulture, symbolized the princi- ples of life and form. The serpent represented the concept of the Source for all that exists and its manifestation as the cosmos; and the vulture, man’s spiritual immortality. Like a spirit, the vulture, soaring high in the sky, escapes this world to an existence beyond the
34 ATLANTIS RISING • Number 85
Temple Ruins at Luxor, Egypt
Did Quantum Physics First Appear as Ancient Egyptian Temple Wisdom?
bounds of Earth. Thus, the pharaoh’s diadem symbolized man’s kingship in a cosmic sense and the mystery of life’s essence, where the mystery is the reality of Cause and Effect. This mystery, which defines the human expe- rience, is abstract but operates through the concrete court of three dimensions to create another abstraction—what we experience as consciousness and self-perception. How the ancient Egyptians developed such a refined philosophy is a mystery in it- self. Scholars such as Samuel Mercer, who translated Saqqara’s Pyramid Texts during the 1950s, have noted that the tenets of this philosophy appear to have emerged fully- fledged nearly five thousand years ago, without historical precedent. It is ironic that ancient Egypt’s technical capabilities—so ambitious, so precise—also appear to have emerged, fully-fledged, without precedent; al-
though we shouldn’t be surprised, since the development of a sophisticated philosophy does not occur without sophisticated tech- nology.
Such insight into ancient Egypt’s earliest traditions moistens the seeds of doubt for history’s linear model of man and civiliza- tion—particularly so when today’s emerging “new science” philosophy parallels concepts described long ago in Ramses’ Temple of Amun-Mut-Khonsu, so meticulously de- scribed by Schwaller de Lubicz in his two volume work The Temple of Man. In 1937, alchemist and Hermetic philoso- pher René A. Schwaller de Lubicz was drawn to Egypt by an inscription at the tomb of Ramses where the pharaoh was depicted as the side of a right (3:4:5) triangle. For
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