The Principle of All Things. Beyond the Sun in the direction of the Dog Star lies that incorruptible flame or Sun, Principle of All Things, willing obedience from our own Sun but which is but a manifestation of its relegated force. The existence of the Sun behind the Sun has been known in all ages, as well as the fact that its influence is most potent upon earth during that period every 2000 years when it is in conjunction with the Sun of our solar system. Then gathering to itself the power of its own Source and transmitting it through our Sun to this planet, it is said to send the Sons of God into the consciousness of the earth sphere, that a new world of thought and emotion may be born in the minds of men for the stimulation of humanity's spiritual evolution. Such a manifestation marks the beginning or end of an epoch upon the earth by the radiation of that divine consciousnss known as the Christ Ray or Paraclete.
To the Egyptians the Sun behind the Sun was known as Osiris (and also as Amen-Ra, The Hidden Sun), said to be the husband of Isis (Nature) and the parent of Horus (the Sun), symbolically represented as a hawk because that bird flies nearest the Sun. This ancient people knew that once every year the Parent Sun is in line with the Dog Star. Therefore, the Great Pyramid was so constructed that, at this sacred moment, the light of the Dog Star fell upon the square "Stone of God" at the upper end of the Great Gallery, descending upon the head of the high priest, who received the Super Solar Force and sought through his own perfected Solar Body to transmit to other Initiates this added stimulation for the evolution of their Godhood. This then was the purpose of the "`Stone of God,' whereon in the Ritual, Osiris sits to bestow upon him (the illuminate) the Atf crown or celestial light." "North and South of that crown is love," proclaims an Egyptian hymn. "And thus throughout the teaching of Egypt the visible light was but the shadow of the invisible Light; and in the wisdom of the ancient country the measures of Truth were the years of the Most High (Marshall Adams, The Book of the Master," page 141-2)."
To the Egyptians the Sun behind the Sun was known as Osiris (and also as Amen-Ra, The Hidden Sun), said to be the husband of Isis (Nature) and the parent of Horus (the Sun), symbolically represented as a hawk because that bird flies nearest the Sun. This ancient people knew that once every year the Parent Sun is in line with the Dog Star. Therefore, the Great Pyramid was so constructed that, at this sacred moment, the light of the Dog Star fell upon the square "Stone of God" at the upper end of the Great Gallery, descending upon the head of the high priest, who received the Super Solar Force and sought through his own perfected Solar Body to transmit to other Initiates this added stimulation for the evolution of their Godhood. This then was the purpose of the "`Stone of God,' whereon in the Ritual, Osiris sits to bestow upon him (the illuminate) the Atf crown or celestial light." "North and South of that crown is love," proclaims an Egyptian hymn. "And thus throughout the teaching of Egypt the visible light was but the shadow of the invisible Light; and in the wisdom of the ancient country the measures of Truth were the years of the Most High (Marshall Adams, The Book of the Master," page 141-2)."
Modern science partially confirms these facts as to the significance of the Great Pyramid, but lacks the key to them. Dr. Percival Lowell, in a recent essay entitled "Precession and the Pyramids," says-- "The Great Pyramid was in fact a great observatory, the most superb one every erected," and "The Great Gallery's floor exactly included every possible position of the Sun's shadow at noon from the year's beginning to its end. We thus reach the remarkable result that the gallery was a gigantic gnomon or sundial telling, not like ordinary sundials the hour of the day, but on a more impressive scale, the seasons of the year."
Excerpted from the Comte de Gabalis,
originally by the Abbe N. do Montfaucon de Villars (1670),
published with a Commentary (1914, 1922), pages 88-90.
originally by the Abbe N. do Montfaucon de Villars (1670),
published with a Commentary (1914, 1922), pages 88-90.