The Uroboros, however, is not just an an- cient mythical symbol, nor is it the fabri- cated imagery of the primitive mind. Rather, it is man’s identification with the seamless, eternal state of oneness whose essence is a deep memory of an origin that words cannot explain and has to be understood through es- otericism. As such, the Uroboros’ esotericism is as valid today as it was at the dawn of man.
Spiritual Technology of Ancient Egypt The Western worldview has a long history of separating the physical from the concep- tual, the scientific from the religious. So to- gether, spirituality and technology appear contradictory. This contradiction, however, is based on a naïve and exoteric view of “spirit” and “technology.”
Spirit is not some immeasurable, meta- physical thing. Rather, Spirit is the driving force behind the human experience, the quest for knowledge, and the building power of civilization that can be measured by achievement. Technology is mankind’s ap- plication of knowledge into industry that provides for the civilization’s well being. Technology, which is the application of sci- ence into civil practicalities, is also the building power of civilization.
Even though technology’s final product is most evident, it is the spirit of man that turns ideas into concepts, and concepts into knowledge, which through engineering bril- liance, turns science into technology and makes life more efficient and comfortable. Every product ever made began with someone’s inspiration and creativity. So, spirit and technology are really different as- pects of the same human endeavor. The desire to know inspires us, and the ever-increasing level of knowledge and tech- nology has allowed us to reach new levels in understanding our state of existence—but what might have inspired the ancient Egyp- tians? Schwaller de Lubicz believed that an- cient Egypt was the legacy of a technical civ- ilization of which there is no history or knowledge in today’s world, a civilization for which spirit and technology were integrated into a worldview that embraced life’s mys- tery. For me, it is this technical and spiritual legacy that is so evident in the art and cul- ture of ancient Egypt.
The spiritual technology of ancient Egypt expounds upon the works of Schwaller de Lu- bicz and tells the untold story behind the birth of the Western religious tradition. The Egyptian Mysteries, as they were called, in- spired greatness in men who instilled the concept of the Anthropocosm into our own sacred literature, and it is the same philo- sophical understanding of nature that is at the forefront of today’s “new science”; whether symbolized by the Uroboros or Schrödinger’s wave equation, human con- sciousness exists as a local manifestation of a self-perceiving universe.
Excerpted, with the publisher’s permis-
sion, from Lost Knowledge of the Ancients Edited by Glenn Kreisberg (Inner Traditions, 2010).
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the rage, the embarrassment, the frustra- tion, the physical pain…I felt my teeth going through my lower lip—in other words, I was in that man’s eyes. I was in that man’s body. I experienced everything of that inter- relationship between Tom Sawyer and that man that day. I experienced unbelievable things about that man that are of a very per- sonal, confidential, and private nature.”
Carl
Gustav Jung
Helena P. Blavatsky, recognized the life re- view. “At the solemn moment of death every man, even when death is sudden, sees the whole of his past life marshaled before him, in its minutest details,” Blavatsky wrote in the Key to Theosophy, first published in 1889. “For one short instant the personal be- comes one with the individual and all- knowing Ego. But this instant is enough to show to him the whole chain of causes which have been at work during his life. He sees and now understands himself as he is, una- dorned by flattery or self-deception. He reads his life, remaining as a spectator, looking down into the arena he is quitting.” After his death in 1901, pioneering psychical researcher Frederic W. H. Myers communicated extensively through several mediums, including Geraldine Cummins of Ireland. Myers referred to the period immediately after death as Hades and “The Play of the Shadow Show.” Through Cum- mins, he said that this period varies considerably from individual to indi- vidual, but generally after the soul is greeted by deceased loved ones, it expe- riences a semi-suspended conscious- ness and sees fragmentary happenings of the life just lived. “He watches this changing show as a man drowsily watches a shimmering sunny land- scape on a midsummer day,” Myers ex- plained. “He is detached and apart, judging the individual who participates in these experiences, judging his own self with aid of the Light from Above.” Myers further explained that while this is taking place, the etheric or spirit body is loosening itself from the “husk” and when the judgment is com- pleted, generally after three to four days, the soul takes flight and resumes full consciousness.
Although he does not refer to it as a life review, Carl Gustav Jung, the eminent Swiss psychiatrist, told of something very similar in describing a near-death experience he had in 1944 after breaking his foot and then having a heart attack. “It was as if I now car- ried along with me everything I had ever ex- perienced or done, everything that had hap- pened around me,” he wrote. “I might also say: it was with me, and I was it. I consisted of all that, so to speak. I consisted of my own history, and I felt with great certainty: this is what I am. ‘I am this bundle of what has been, and what has been accomplished.’ ” Jung went on to say that he felt certain that he was about to enter an illuminated room and then understand the historical nexus of his life and what would come after. However, his vision ceased as he returned to earthly consciousness.
Nearly a century before Dr. Raymond Moody and other researchers began studying the NDE, Theosophy, the mystical philos- ophy emerging from the teachings of mystic
The Rev. William Stainton Moses, an Anglican priest, developed the ability to communicate with spirits and put many questions to an apparently advanced spirit called Imperator. One of the questions he asked was whether there is a general judgment. “No,” was the response. “The judgment is complete when the spirit gravitates to the home which it has made for itself. There can be no error. It is placed by the eternal law of fitness. That judgment is complete, until the spirit is fitted to pass to a higher sphere, when the same process is re- peated, and so on and on until the purgato- rial spheres of work are done with, and the soul passes within the inner heaven of con- templation.”
Imperator informed Moses that the soul is the arbiter of its own destiny and that the “sentence” it imposes upon itself is based on the character it has built up by its earthly acts.
In 1853, Dr. Robert Hare, a renowned in- ventor and an emeritus professor of chem- istry at the University of Pennsylvania med- ical school, commenced an investigation of mediums with the intent of debunking them. However, he was soon converted to Spiritu-
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