Rosicrucian
Digest
No. 1
2007
Page 38
Dost Thou not know, Asclepius, that
Egypt is the Image of Heaven; or
what is truer still, the transference,
or the descent of all that rule or act in Heaven?
And if more truly still it must be said, —this
land of ours is a Temple of all the World.”1
It was a commonplace among virtually all
ancient commentators in the Greco-Roman
world that Egypt was “the fountainhead of
esoteric knowledge and wisdom.”2 Herodotus
(484–ca. 425 BCE), Plutarch (46–127 CE),
Chaeremon of Alexandria (1st century CE),
and Iamblichus (ca. 245–ca. 325 CE) all
testify to this. Pythagoras (582–ca. 507 BCE)
studied in Memphis and may well have been
initiated into the Mysteries himself.
Those closest to ancient Egypt in time
spoke of its deep mystical and esoteric wisdom,
coupled with efficacious and profound initiatory
practices, a source of true power: “For that its
very quality of sound, the true power of the
Egyptian names have in themselves the bringing
into reality that which is said.”3
This view persisted during the next
millennium in the literature of the Roman
Empire in the East and in the Islamic world.
When this legacy was rediscovered in the
West during the fifteenth century Italian
Renaissance, Western scholars accepted the
classical commentators at their word.
Renaissance thinkers saw in the Greco-
Roman mysteries and in their Egyptian sources, a
connection to the Prisca Theologia (the underlying
original world spirituality). For ensuing centuries,
scholars, such as the esotericist and polymath
Athanasius Kircher, S.J. (1602–1680), continued to
pour over Egyptian materials seeking this wisdom.4
The Secret Lore of Egypt: Its Impact on the West. Erik Hornung, translated by David Lorton.
Ithaca and London: Cornell University Press, 2001, 229 pages. (ISBN: 0-8014-3847-0)
Shamanic Wisdom in the Pyramid Texts: The Mystical Tradition of Ancient Egypt. Jeremy
Naydler. Rochester VT: Inner Traditions, 2005, 466 pages. (ISBN : 0-89281-755-0)
The Egyptian Mysteries.