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Preface
5 Planes of Existence
Introduction
Five Planes of Manifestation
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ASCENSION OF OSIRIS
A symbol of the rising of the lower Self to
become one with the Higher Self.
"He who is in this picture in the invisible form of Horus in the
thick darkness, is the hidden image (of Osiris) which Shu lifteth up
beneath the sky, and Keb-ur cometh forth in the earth in this
image.” - BUDGE, Egypt. Heav. And Hell, Vol. I. p. 278.
The entity depicted as Horus is the Osirified-soul perfected and
ascending from the lower planes (darkness) in the "night of the Tuat,"
as the cycle (Tuat) closes. The Osirified. soul becomes lost in the
Osiris, that is, the perfected lower Self becomes one with the
Higher Self in the causal-body. The Divine Will (Shu) raises the
personality (Keb-ur) which has developed from the lower nature
(earth).
(The picture)-"The end of the Tuat, which is represented by a
semi-circular wall or border formed of earth. At the middle point of
this border is the disk of the sun which is about to rise, and
joined to it is the head of the 'image of Shu,' with his arms
stretched out along the rounded border of the Tuat. Above his head
is the beetle, symbol of Kheper, who has emerged from the boat of
the Sun-god; and below is the 'image of Af,' that is to say, the
body of the night Sun-god, which has been cast away." - Ibid.
This symbolical picture exactly describes the ascension of "Horus
into Osiris" or Jesus into Christ." The future period indicated is
the end of the cycle,-the termination of the 12th hour of the Tuat."
The "black sun-disk represents the unapparent Higher Self (Osiris).
It rises from the cycle through "Shu" the Divine Will. The "beetle
Kheper signifies the indwelling Self (Horus) ready now to rise from
the lower nature (earth) and to become united with the Self (Osiris)
in the causalbody (image of Shu). Now the lower Self (Kheper-Horus)
having become perfected and resurrected, discards the personality
(image of Af) it has worked through for so long. The image therefore
lies as a corpse at the end of the cycle; but it is depicted as
embalmed, and has a large X cross marked upon it. This means that
the personality has been perfected at the crucifixion and therefore
dies to be re-born spiritually (as Horus) in the new life. The
"image of Shu" has neither body nor lower limbs, thus signifying
that the individuality in the causal-body no longer puts forth
personalities to occupy bodies on the lower planes. After the
crucifixion (arms outstretched) the soul has ceased to possess any
lower nature.
"Verily, verily, I say unto thee (Peter), When thou wast young, thou
girdest thyself, and walkest whither thou wouldest but when thou
shalt be old, thou shalt stretch forth thy hands, and another shall
gird thee, and carry thee whither thou wouldest not. Now this he
spake, signifying by what manner of death he should glorify God." -
JOHN xxi. 18, 19.
As "Peter" means the lower mind or lower personality, the symbolism
precisely corresponds with the swathing of the mummy of "Af-Ra."
"Peter's" arms are girded to his body, signifying inactivity of the
personality, through the withdrawal of Spirit (" another "). But
being perfected he, by dying, "glorifies God."
Truly hereby is declared the fate of the lower personality. When the
lower mind (Peter) is undeveloped (young) it is a law to itself, and
it directs the outer activities of the soul according to its will.
But when it is perfected at the end of the cycle, then (another) the
indwelling Self,-the spiritual ego,- becomes supreme over it and
reduces it to impotence. The personality is permitted no longer any
directive action, and so it yields up its life, being, as it were,
crucified in matter with head (mind) downwards. The death of the
lower mind signifies the perfecting of the soul or the glorifying of
God.
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