I Pray All Is Well With Everyone…And Your Hearts And Minds Are Full Of Love, Joy, And Compassion…For All God’s Children…And All God’s Creation. If There Is Ever A Time When Love Is Needed On This Earth…It Is All The Time – Every Day Of Our Lives. And Just As Those Negative Qualities Such As Hate And Rage Can Build Up A Momentum Over Time …Increasing The Destructive Power Within…Wreaking Havoc In Individual Lives, Communities, And The World; So Too, Can Those Higher Qualities – Such As Sincere Love And Compassion For Our Fellow Citizens – Build Up A Momentum And Increase The Power Of Our Loving Energy…To Levels Unimaginable! And Bringing Forth To Individuals, Nations, And All Mankind And Mother Earth Those Things Which Are Constructive – Such As Divine Love For One Another, Divine Justice For All, Divine Healing Of Our Hearts And Minds; And All That We As Individuals, The Nation, And The World May Require…For The Expansion Of Our Collective Consciousness…And Our Move From Darkness Into The Light! So, Let Us Build Up A Loving Momentum By Staying In The Flow Of Love – To Increase The Power Of Our Loving Energy…Reaching All Mankind All Over The World! Amen…
Give Thanks And Praises For Love And Life…
And Y’all Be Love…
“Deeply embedded in the heart of some ancient forest, we find here and there a massive and hoary boulder, its antiquity far exceeding that of the venerable trees, and its whole appearance telling of a distant soil and a by-gone day. As we sit upon the granite block, with the branches waving high above our heads, our wonder at its presence is deepened by the quiet scene. For countless ages that great stone has lain motionless, lifeless, changeless, amid all the infinite movement of changing life around it. No human power brought that huge mass where it lies; no eye can trace the path along which it was driven by the forces of nature.
And not until we have traced the mighty variations and convulsions which in the recesses of time our whole globe has undergone, not until we have looked back far beyond the earliest seed-time of the forest, to the days when the surrounding country for hundreds of miles formed the bottom of an immense ocean, through which the icebergs bore the huge rocks torn from its frozen shores, can we understand the position of that primeval stone.
Something of a similar character may not unfrequently be discerned in regard to the religious belief and worship of a nation, when a tradition or custom survives the convulsions and changes of the centuries, and remains firmly embedded in the national life, though every trace of significance is long buried in the past.
Most superstitions, it is probable, had once an intelligible meaning, even if that meaning were founded on a mistaken belief; but such survivals are by no means due to superstition alone. Who, for instance, can explain the Latin titles used for the psalms in the Prayer-book of the Church of England, without going back more than three hundred and fifty years to the time when England used the same language in her public worship as the rest of Christendom? So in the Latin Mass the Kyrie Eleison betrays its connection with the Greek; and the word Hosanna in the office for Palm Sunday carries us back to the Hebrew.
But there is one word in particular which is employed not on any special occasion but in every service, not once or twice but after every petition, not as a portion of the prayer but as its summary and its seal. If a stranger stand outside the closed doors of a church while service is going on, there is one word, and probably but one which he would hear distinctly repeated again and again. “Amen”, “Amen”, “Amen”, that is the aspiration which time after time comes rolling forth with the full strength of choir and congregation. That is the word by which the apostle denotes the absolute nature of the Deity as compared with created matter. “In Him all things are Amen.” That is the title with which the seer of the apocalypse invokes the advent of his Divine Master at the conclusion of the vision: “Amen, Veni Domine Jesu.” That is the title which the Master assumed to Himself, “Amen, I say to you”. And that is the title by which the Egyptian priests of old addressed the secret Deity – Amen, that is to say, in Egyptian, “The Hidden One.”
That the existence of the one God was widely known by some classes of men at least among the nations of antiquity there can be little doubt. Among the Chinese, according to the most eminent authority, Dr. Legge, the word Ti represented the same idea as we express by the word God; and its assumption as a title by the earliest dynasty of the Emperors of China would be quite in accordance with the ancient belief that the monarch ruled as the divine representative.
When the disciples of Manu approached that sage to beg for instruction in the wisdom which afterwards formed the foundation of Indian law, they addressed him as follows: “For thou, O lord, alone knowest the purport, (or rites), and the knowledge taught in the whole ordinance of the Self-Existent, (Svayam bhu), which is unknowable and unfathomable.” And their master, in his reply, laid down the principle of the One Uncreated God, the Giver of Light. “The Divine Self-Existent”, he said, “indiscernible, making the elements and the rest discernible, appeared with creative force, dispelling the darkness.”
…Equally explicit are the utterances of some of the Greek poets. “One Self-begotten, from whom all things sprang”; is one of the lines attributed to the famous Orpheus. “To God all things are easy, nought impossible”; so sang Linus, a brother of the same bright band. A fuller but not less accurate description is given by Xenophanes – “One God there is, greatest ’mongst gods and men; not like to mortals, or in form or thought. In full he sees, he hears, in full he knows, and without labour doth his mind move all.”
But the truths which sparkle here and there in the teachings of India, China, or of Greece, fade and vanish before the blaze of Egyptian theosophy. Take, for example, the following extract given by Mr. Budge from the hymn to Amen-Ra, the hidden deity, the Self-Existent Light:
“Hail to thee, Ra, Lord of Law, whose shrine is hidden; Master of the gods, the god Chepera, (Self-Existent Light), in his boat; by the sending forth of, (his), Word the gods sprang into existence. Hail, god Atmu, (Light), Maker of mortals. However, many are their forms, he causes them to live, he makes different the colour of one man from another. He hears the prayers of him that is oppressed; he is kind of heart to him that calls unto him; he delivers him that is afraid from him that is strong of heart; he judges between the mighty and the weak. O Form, One, Creator of all things. O One, Only Maker of existences. Men came forth from his two eyes, the gods sprang into existence at the utterance of his mouth. He maketh the green herb to make the cattle live, and the staff of life for the, (use of), man. He maketh the fish to live in the rivers, the winged fowl in the sky; he giveth the breath of life to the germ in the egg, he maketh birds of all kinds to live, and likewise the reptiles that creep and fly, he causeth the rats to live in their holes, and the birds that are on every green twig. Hail to thee, O maker of all these things, thou Only One.”
Nor was the unity the only truth concerning the Godhead known to the priesthood of Egypt. Throughout the extent of the kingdom, at Thebes, at Ombos, at Tentera, at Memphis, at Annu, (or On), a Triune God – of whom some knowledge seems to have been attained by Greece – invoked by many names, but everywhere consisting of three persons, consubstantial and co-eternal, was worshipped as supreme. “I am Tmu in the morning”, says the Creator, in a well-known passage, “Ra at noon, and Harmachi in the evening”; that is to say, as the dawn, the noon, and the sunset, (which these names denote), are three several forms co-existing perpetually and coequally in the substance of the sun, so also did the three divine persons co-exist perpetually and co-equally in the substance of the Uncreated Light.
…No less profound was the relation between the Creator and His works, as intimated in their well-known symbol for created life, called the Ank, or Sacred Mirror, wherein every great deity contemplates perpetually his own image; but which is rarely grasped in the hand of any except Amen. But how should the universe be represented by a mirror, and, if it be, why should the heavenly powers behold themselves reflected in it?
…According to the teaching of Aquinas, the universe exists in a twofold manner, first ideally in the mind of God, and secondly materially externally to him, so that in creation the Almighty contemplates His own mind as in a mirror. As a dramatist before he gives living expression to his characters, conceives in his own mind their forms, their countenances, their actions, passions, and conditions of life, with all the details of their environment; and as his work reflects the image of the author’s mind, so in the theosophy of Egypt did the entire cosmos, embracing all space, all time, and all orders of created being, reflect a single thought in the mind of the Creator.
…Mystery is to God only what privacy is to man, our sense of which deepens with deepening intimacy. And though three hundred years of continuous wrangling over the secret truths which most profoundly affect the heart and mind have gone far to coarsen and deaden our spiritual sense, the soul still resents, as the most unpardonable offence, the profanation of a vulgar touch.
For whether we acknowledge it or not, the springs of our entire existence are hidden. From the darkness of the womb to the darkness of the tomb, the source of our every action is veiled from us. Mystery is the beginning; mystery is the ending; mystery is the whole body of our life. We cannot breathe, nor sleep, nor eat, nor move, far less think or speak, without exercising powers which to us are inconceivable, by means of processes which to us are inscrutable. Who is so ignorant as not to know these things; who so learned as to make them clear?
Most powerful and most hidden of all is the passion which grows the more reticent in proportion as it is more enduring, the passion which dominates at once the senses and the spirit; the master-mystery of Love. But Love himself was none other than the hidden God. In Greece, where some rays of Egyptian wisdom penetrated with a brightness denied to more distant lands, this truth was not unknown. Love was the third in the Trinity of Hesiod. And in Parmenides we read how “strife has entered into the deepest places; but in the centre Love stands calm.” But in the teaching of Egypt, the Creator’s love so conspicuous in the sublime hymn already quoted, is the motive power of the universe, the secret energy of the Light. “I am the Inundation,” says the Creator in the Ritual – the fulness of the Torrent of Life. And again, “I am the Fount of Joy”, the inexhaustible source of happiness, to the soul.”
The House of the Hidden Places, by W. Marsham Adams, 1895