Maybe it will seem paradoxical, but I had no special concern for this subject. It all started with an empirical observation. I have visited several western cities over time, and among many findings, the presence of some imposing monuments stood out that were identical in format and structure. The obelisks! We had minimal information about these stone constructions, located in visible and central places of the major cities of the world.
After a while I started the first stage of my documentation process. What do you start with? You start with dictionaries and Wikipedia, of course. „An obelisk … is a tall, four-sided and narrow monument, ending in a pyramid at the top.” (https://ro.wikipedia.org/wiki/Obelisc). They are monolithic and the builders are Egyptian. „Memorial monument of Egyptian origin in the shape of a pillar and pointed at the top, usually consisting of a single block of stone and being covered with inscriptions” (Explanatory Dictionary of the Romanian Language, 1998). „A stone construction, generally monolithic in form, with four regular sides ending in a pyramid” (Le petit Larousse, 1995). This definition connects the obelisk with the Ancient Egypt, the sun and its rays. “… The Egyptian obelisk was carved from a single piece of stone, usually granite, and was adorned with hieroglyphs. It had a square or rectangular base and a pyramid-shaped tip. It could reach 30 meters in height. ” (Encyclopedia Britannica, Romanian version, 2010, volume 11).
There is little information and it is inconsistent. Their only connection was with the ancient Egypt. There were no explanations (as in the case of the pyramids); their symbolism, the mythological charge and the associated deities involved were not clarified. A mystery well guarded by ancient Egyptian secret societies, with concordant connotations to this day. As a person who lives by his values, I began the gnoseological searches of historical, mythological, theological, sociological type, from the perspective of the ancient secret societies, of the divine order specific to those times. History and mythology had prepared a conceptual ambush for me with unimaginable surprises, at that moment.
ELEMENTS OF EGYPTIAN MYTHOLOGY
The essential foundations of myths and mythology are found, in different forms of expression, in a multitude of peoples. There were multiple concerns and meanings due to convenience in the reported topics. Plato, by reference to the divine world (referring to the Greeks) identified different attitudes. People can separate themselves „from the material divinity, but not from the gods” / A1 /. Plato also identified some processes of „allegorical interpretation of the gods” or a process of „invention of men.” Plato claims that myths offer other perspectives beyond cosmogonic and ontological visions: historical narratives, invocation of tradition, aesthetic satisfaction, ethical substance and role models. /A2/
G.W.F. Hegel, in LECTURES ON THE PHILOSOPHY OF HISTORY, offers a specific interpretation, with reference to Egyptian history and mythology. „The mythical and historical elements are mixed together, and the information differs to the greatest extent” / A3 /. Drawing on the many historical information left by Herodotus, Hegel states: „The fundamental conception of what the essence of existence represents for the Egyptians is based on the closed natural universe in which they live, more precisely on the limited natural physical sphere determined by the Nile together with the sun. They are both a connection…. This foundation of the life of the Egyptians also forms the specific content of their religion”/ A4 /. The above considerations provide a minimal conceptual framework for the integration of Egyptian mythology into its own spiritual and geographical area.
The study requires some mythological considerations in order to correctly understand the relationship between the divine order and the Egyptian statehood. „Religion and especially the dogma of divinity have contributed to the modeling of the structure of the Egyptian civilization from the first beginning” /1/. Mircea Eliade concisely reflected: “The establishment of the unified state was equivalent to a cosmogony. Pharaoh, the incarnate god, established a new world, an infinitely more complex and superior civilization, those of the Neolithic cities. The essential thing was to ensure the permanence of this work performed according to a divine model … Since the pharaoh was immortal, his death meant only his translation to heaven. Continuity from one embodied god to another embodied god and, therefore, the continuity of the cosmic and social order was ensured ”* / 2 /. A balance was struck between the state and the divine. There is a beginning of cohabitation between the mythical ancestors and the gods.
E. Durkheim, in a remarkable research, recognizes the superiority of the gods in relation to the mythical ancestors, but he writes: “Indeed, a great god is himself a very important ancestor. We are often told that he was an undoubtedly endowed man, with superhuman powers, but who led a fully human life on earth.”/4/
A. J. Toynbee, a world-renowned historian, somehow „sharpens” the tip of our ontological „arrow.” He tries to answer a fundamental challenge: „Why did this fundamental transition in human history take place only in certain specific regions, but also during certain characteristic times?” /5/ The key to this answer is given by the same author, in the subchapter „The mythological explanatory key” /6/. Toynbee’s notes refer not only to the Egyptian civilization, but also to those civilizations developed in Mesopotamia, or other parts of the world, where the same duality functioned between the state and the divine. For example, the triad of the Sumerian deities Nemrod-Semiramide-Tammuz (the lily being their symbol) is also found in the Egyptian mythology in the symbolic exposition Osiris-Isis-Horus. The Sumerian civilization strongly influenced Egypt especially through Phoenicians and Hittites during the Middle Kingdom. If the genesis of civilizations does not involve biological or environmental factors, Toynbee‘s analysis suggests: “The factor we strive to identify would not be a simple phenomenon, but a multiple one, not an entity, but a relationship. We have a choice between considering this relationship either as an interaction between two material forces, or as an encounter between two superhuman personifications”./7/
So we are back to the gods. Robert Cohen in the work „The Egypt of the Pharaohs”, dedicated a chapter to the gods, entitled „The Gods” /8/. The researcher emphasizes that the Pharaoh-God has a double status, of divine and administrative nuance.
This somewhat abstract introduction was needed:
Let’s make use of a new dictionary. „Osiris, son of Geb and Nut, born in Memphis. He ruled in Egypt, being the God of Death and Hell. He had as his wife his sister Isis, with whom he had a son, Horus. His reign was considered a golden age”./10/
Being insignificant, through the quality of information and the non-existence of the divine and historical context, Osiris was the only god subjected to a violent death. In a first stage, his brother Seth, through a trick, manages to lock Osiris in a specially made chest, after which he throws him into the Nile. Seth becomes Pharaoh. Isis, dispossessed of the throne, makes a desperate effort to find her husband with the help of Nepthys, who, according to the legend had a relationship with Osiris (he was her brother-in-law). After much effort, she manages to find him. Seth finds out and makes a drastic new decision. He finds Osiris, dismembers his body into fourteen parts, and he scatters them randomly. Isis manages to identify only thirteen parts of the body. Some parts have disappeared. A gold part was made, which was attached to the body. There was an imperative condition for returning to life and remaining immortal, following all secret rituals, and that condition was for that physical body to be complete. At this stage, Isis has a certain type of relationship with Osiris, after which Horus will be born. Growing up, Horus avenged his father by killing his uncle Seth. Osiris lived in the Hereafter, as King and Master of the Dead. This is how the legend goes.
„The meaning of the story is that every initiate, like Osiris, can survive his own death” /11/. But the initiation is not enough for survival. You must go through the sacred books: the Book of the Two Roads and the Book of the Dead.***
Regarding the tragedy of Osiris, Hegel nuances the symbolism beyond the spaces of mythology. The joining of the course of life, with the Nile, with the sun, with Osiris “should not be understood as a certain resemblance, as if the fact of birth, the increase of forces, the point of maximum vigor and fecundity, then the decline and loss of powers would appear in these heterogeneous elements in the same way or in a similar way… The fantasy witnessed a single subject, a single vital force ”/A5/. Continuing the approach, Hegel suggests that “the power of procreation expelled from the body of Osiris is represented by a special god. But Osiris himself embodies this force of procreation. Isis is the moon, the nature, the fertilization of nature”/A6/. Based on Herodotus’ accounts, Hegel warns us that „the Egyptians were the first to express the idea that the human soul would be immortal… the soul is something different than the nature, the spiritual side is independent… This empire appears at first to men as the realm of the dead, and to the Egyptians as the kingdom of the dead” /A7/. This is a vision from the perspective of the philosophy of history which aligns in a certain outline the Egyptian mythology, history, and religion with Osiris, the last pharaoh-god. Its symbolism and meanings, with its abstract connotations, allow an understanding of everything in connections and relationships with man, nature and the universe. The egyptian mythology quickly allowed the development of the cult of Osiris, „the great god of the dead”. /A8/
Jason Black (THE SECRET HISTORY OF THE WORLD, Romanian version) imposes four reference coordinates for analysis. /12/
The author, but also other historians invoke these dissertations left from Plutarch. The alternative sources are few and incomplete. The opinions and points of view can be different, contradictory or even opposable.
From a cosmogonic perspective, M. Eliade synthesizes that „Osiris is permeated by the spirit of Ra. The identification of the two gods is fulfilled in the person of the dead pharaoh: after the process of osirisation, the King rises as young Ra. For the journey of the sun represents the exemplary model of human destiny. The transition from one way of existing to another, from life to death and then to a new birth ”/ 15 /. D. Icke confirmed that the gods „… understood the real nature of the sun as a multidimensional consciousness that influences the entire solar system, at different frequency levels”. /A9/
Through a synthesis, we offered different paradigms in the fields of mythology, history, philosophy of history, secret history of the world, cosmogony for a possible understanding of the complex of myths and legends associated with Osiris. It remains for you to choose amongst them.
I have drawn a multidisciplinary analytical and synthetic outline in order to be able to objectively evaluate the symbolism of the Obelisk.
R. Cohen claims that „the Temple was composed of four parts, often completed with an alley guarded by sphinxes leading to the building in front of which the obelisks were erected” /A10/. We find the same observation in Le Bon: „All the temples contained the same essential elements: an alley with sphinxes, at the end of which were two obelisks erected in front of a portal” /A11/. In addition, he states that they were made of granite, were thirty meters high and were inscribed.
Therefore, we have a physical, precise configuration of the obelisk and their location. We have some certainties. The obelisk is closely linked to the murder of the last pharaoh-god who ruled the Earth, Osiris, and the attempts of the goddess Isis, his wife, to restore the integrity of his body in order to begin the secret rituals of resurrection and the attainment of eternal immortality. In the absence of a part of the body, an artifice was used. This artifice allowed the birth of Horus, the son of Osiris and Isis. Only the mythological perspective is considered. Numerous obelisks (some original) have been placed in many major cities around the world. We have the obligation to respect each monument that was erected and to understand its meaning or symbolism. The peaks of all obelisks, associated with the god Osiris, are directed towards the sky, towards the sun (perceived as a multidimensional consciousness, with energetic connotations and interferences of magnetic fields), towards Sirius and the divine fecundity.
After a few millennia, we, the people of today, worship through a form of artistic expression, a certain singular event in the Egyptian mythology on a global level. With little imagination, we can identify the symbolism of the monument. But we are left with a fundamental question. Why is there the Osiris-Isis tandem and not the Nemrod-Semiramide tandem? How strong and intangible is the relationship of the current human society and its seen and unseen elites with Osiris? Is a possible return of the ancient deities desired or imposed, for which time and space conceived by the human mind are non-existent? (See a short essay: https://asociatia-zamolxe.ro/the-return-of-the-gods/ )
1. M. Eliade, Istoria credințelor și ideilor religioase (Histoire des croyances et des idees religieuses), Editura S.E, vol. I, p. 88
2. M. Eliade, op. cit., p.8
3.* Vezi, M. Eliade, op. cit., pp.88 -100
4. E. Durkheim, Formele elementare ale vieții religioase (Les forms elementaires de la vie religie)
5. A.j. Toynbee, Studiu asupra istoriei (A Study of History), Sinteza volumelor I-IV, (D.C. Somervelle), Ed. Humanitas, 1997, p. 91
6** Vezi, A.J. Toynbee, op. cit. pp. 91-101
7. A. J. Toynbee, op. cit., p. 91
8. R. Cohen, Egiptul faraonilor, Ed. Prietenii cărții, 2000, pp. 196-225
9. Gustave le Bon, Egiptul, adevăr și legendă, Ed. Prietenii cărții, 1999, p. 77
10. M. Belmonte, M. Burgueno, Dicționar de mitologie, Ed. All, 2013, p. 174
11. J.F. Signier (coord.) Societățile secrete, (Les societies secretes), Ed. Rao, 2006, p.12
*** Vezi, J.F.SIGNIER, op. cit. pp. 12-15
12. J. Black, Istoria secretă a lumii, (THE SECRET OF THE WORLD), Ed. Nemira, 2008, p. 85
13. Ibidem, p.86
14. Ibidem, p. 87
15. M. Eliade, op. cit. P. 114
A1. Filozofia greacă până la Platon, Vol.I, Partea I, Editura Științifică și Enciclopedică, 1979, p.154
A2. Op. cit., pp.154-156
A3. G.W.F. Hegel, Prelegeri de filozofie a istoriei, Ed. Academiei RSR, 1968, p. 193
A4. G.W.F. Hegel, op. cit., p. 200
A5. Op. cit. p. 201
A6. Ibidem, pp201-202
A7. Ibidem, p. 208( Vezi G.W.F.Hegel, Op. cit., pp.190-212)
A8. A, Weigall, Istoria Egiptului antic, Ed. Artemis, p.99
A9. D.Icke, Secretul suprem, Vol I, Ed. Daksha, 2006, p.113
A10. R. Cohen, Op. cit, p. 252
A11. Gustave le Bon, Op. cit, pp. 179,144.
**** A se vedea, Claude Levi-Strauss, Antropologie structurală (Anthropologie Structurale), Ed. Politică, 1978, Cap. Structura miturilor, pp. 246-279