Posts Tagged Hiram Abiff
One problem within esoteric research is the belief that clairvoyant faculties are needed, but that is not necessary within most areas if there are enough leads through accessible sources, it’s a question about eyes that have learned to see.
The following methods are useful both with and without clairvoyant faculties, as deeper detective work may be needed to find where to look.
A prerequisite is that we need to get the necessary understanding within the area we want to research, an intuitive recognition of the person.
All physical activity tells about the spiritual reality behind it. It gives us knowledge we need to create the necessary hypothesis for the project. Many things we may think of as small details may contain vital information. Steiner leaves many small curious details in his texts that are difficult to interpret, but they are puzzle pieces that connects to other puzzle pieces.
Let’s take reincarnations research. It’s complicated as a great understanding of the souls involved is necessary if it should not be a guessing game. Many try without having the patience to make the necessary research, so they design a guessing system instead.
It’s actually a little like a criminal investigation where we create a profile to work on, like:
💫We create puzzle pieces with every bit of archetypal information we have on the incarnating soul.
💫Then we look for candidates matching this profile and we look for logical dependencies between the incarnations.
This is like putting puzzle pieces together, a picture is needed to make the theory possible. We are looking for the underlying patterns, morphological forms.
This is of course only possible if we have to do with persons who have a large footprint in history, like Arjuna, Gilgamesh, Zarathustra, Hiram Abiff, Socrates, Alexander the Great, Hypatia, Joan of Arc or Christian Rosenkreutz.
If we are looking at our own incarnations I think we need to have special knowledge about our own previous incarnation to get an intuitive understanding of our archetype and mission. With this information we may find even earlier incarnations.
Through Contemplative Inquiry we may find a starting point, if the spiritual world agree in your quest. It’s also possible, in the state of half-sleep, to ask if we have lived in a given year. The response can be given as Yes, No or a YesNo, for death or birth year. YesNo sounds like Yes and No is said at the same time, not as following each other.
Rudolf Steiner have written about the understanding of the individual, that the details is significant for understanding the personality:
We shall not easily find our way into the innermost nature of karmic connections if we do not pay attention — with the eye of the soul, of course — to the particular mannerisms of an individual.
Believe me, for the study of karma it is just as important to be interested in a gesture of the hand as in some great spiritual talent. It is just as important to be able to observe — from the spiritual side (astral body and ego) — how a man sits down on a chair as to observe, let us say, how he discharges his moral obligations. If a man is given to frowning, to knitting his brow, this may be just as important as whether he is virtuous or the reverse.
Much that in ordinary life seems to be quite insignificant is of very great importance when we begin to consider destiny and observe how it weaves its web from life to life; while many a thing in this or the other human being that appears to us particularly important becomes of negligible significance,
Generally speaking, it is not, as you know, very easy to pay real attention to bodily peculiarities. They are there and we must learn to observe them naturally without wounding our fellow-men — as we certainly shall do if we observe merely for observation’s sake. That must never be. Everything must arise entirely of itself.
When, however, we have trained our powers of attention and perception, individual peculiarities do show themselves in every human being, peculiarities which may be accounted trifling but are of paramount importance in connection with the study of karma.
A really penetrating observation of human beings in respect of their karmic connections is possible only when we can discern these significant peculiarities. From Karmic Relationships: Esoteric Studies – Volume I.
Who are Gilgamesh and Enkidu
There are at least two levels or stories in this epos. There are the story about two human beings and their endeavors, and there is the story about mankind, where Enkidu symbolizes the sentient soul and Gilgamesh the Mind soul, the Ego.
On the personal plane we learn through Enkidu the descent into the physical plane and through Gilgamesh the ascent up from the physical plane.
I will here try to find the deeper aspects of these beings in the esoteric history of man, looking at them as persons and as symbols. The first part will mainly build on Rudolf Steiner’s “Occult History” lectures 1 and 2, concentrating on the persons of Gilgamesh and Enkidu, or Eabani as Steiner calls him. In the second part I will look at the events on the spiritual plane to show their symbolic nature.
From Occult History by Rudolf Steiner
In Occult History Rudolf Steiner tells:
These beings are the highest developed persons within the human wave, and already on the old Moon were they selected for their part in the development of Earth. We know them as the twelve Bodhisattvas, the seven Sages, and as Christian Saints.
In the start of the second lecture RS elaborates on this theme:
This is the definition of the Bodhisattvas and their helpers, who are guiding the human history through the recurring crises caused by the powers of resistance.
The Gilgamesh epic is a remarkable myth, describing the esoteric path as it is until our time and written as it was written for us.
The myth describes the development until the initiation, which first became possible later.
Who are Gilgamesh?
As the previous quote says, Gilgamesh is a being with enormous potential.
Now Gilgamish was a personality who had many incarnations behind him and may therefore be called an “old” soul within the evolution of humanity…The souls who came down early have therefore more incarnations behind them in earth-evolution than those who came down later; hence we can call these latter, in contrast to the former, “younger” souls — souls who have taken less into themselves…
In the case of Gilgamish, the Being who was to reveal himself through him, and who could do so only by leading him presently to a kind of initiation, kept a guiding hand upon him from the outset and set him at the place where he came to recognise his own position in the history of the world…
The whole nature of an old soul will enable it early in life to grasp not only the essential element, the essential factor, in the existing culture, but also that which strikes into it as a new impulse, opening up a wide vista into the future. 
Gilgamesh incarnated back in Lemuria, maybe as the first of the development wave of man. Through his many incarnation he had reached a stage about where man were at the time of the Maid of Orleans. 2 This is one of the reasons why RS uses the word personality about him, he has developed the Ego as no other person have at this time in history, he have lost all connections to the spiritual world, and is as Ahrimanic as a man can be, as the son of Adam, Cain. His task is to form the development of the Earth, he is the archetypal Hero.
Gilgamesh – The Archetypal Hero
Who are Enkidu?
Enkidu (Eabani) is a diametrical different being; Enkidu is a being with few incarnation, ego-less and without karma, he lives in innocence with the animals. Through Enkidu’s encounter with a woman he acquires karma and becomes part of humanity, becomes part of civilization.
Eabani is depicted as being clothed in skins of animals. This is an indication of his wild nature; but because of this very wildness he is still endowed with ancient clairvoyance an the one hand, and an the other hand he is a young soul who has lived through far, far fewer incarnations than other souls who have reached a high level of development. Thus Gilgamish represents a being who was ready for initiation but was not able to attain it, for the journey to the West is the journey to an initiation that was not carried through to the end. 
In contrast to Gilgamesh, Enkidu is a young soul, without Ego, but with highly developed spiritual faculties, which Gilgamesh have lost. It can be said that Enkidu is the most Luciferic being born on Earth.
Enkidu’s task is to give Earth the Heavenly Wisdom to help man form the future. He is the archetypal Seer or Priest, as the son of Adam, Seth, the last born.
Enkidu letting wisdom stream out over the world
Here we see Enkidu placed as a helper for Gilgamesh, where the Luciferic Enkidu should bring equilibrium with the Ahrimanian Gilgamesh, helping him to purify humanity.
Enkidu represent wisdom.
Gilgamesh and Enkidu
These two are born again and again through history, as the bringer of Wisdom and of Form, as Teacher and Hero, as Aristotle and Alexander, or Aquinas and Christian Rosenkreutz.
In the bible we see them showing the shift from the old clairvoyance to the knew, for example as Esau (red and hairy hunter) and Jacob, or as Solomon and Hiram Abiff [Temple Legend]
The spiritual strength of these two are shown through
These great ‘personalities’ incarnates each hundred years, as Steiner describes in connection with Christian Rosenkreutz and Master Jesus, and it’s naive to believe that these big human beings only have been incarnated the few times as some seems to believe. If you read the Occult History and look for the word ‘personality’ it will point to further incarnations of these persons.
From the Gilgamesh Epic
Steiner tells that this epic describes physical reflections of the spiritual, and that should be considered in the mentioning of Ahriman and Lucifer in the following. I try here to show the two companions relation to the Ahrimanian and Luciferic, to explain their physical roles described in the previous chapter.
Gilgamesh is described as a man with all knowledge, showing him as a highly developed human being, with full control of the physical world, a doer:
The text on the stone states that he is two third god and one third human, king and super human, but he oppresses his people harshly, uses his power egoistically for his own satisfaction.
The people call out to the sky-god Anu, the chief god of the city, to help them. In response, Anu creates a wild man, Enkidu, out in the harsh and wild forests surrounding Gilgamesh’s lands. This brute, Enkidu, has the strength of dozens of wild animals; he is to serve as the subhuman rival to the superhuman Gilgamesh.A trapper’s son, while checking on traps in the forest, discovers Enkidu running naked with the wild animals; he rushes to his father with the news. The father advises him to go into the city and take one of the temple harlots, Shamhat, with him to the forest; when she sees Enkidu, she is to offer herself sexually to the wild man. If he submits to her, the trapper says, he will lose his strength and his wildness.
Shamhat meets Enkidu at the watering-hole where all the wild animals gather; she offers herself to him and he submits, instantly losing his strength and wildness, but he gains understanding and knowledge. He laments for his lost state, but the harlot offers to take him into the city where all the joys of civilization shine in their resplendence; she offers to show him Gilgamesh, the only man worthy of Enkidu’s friendship. 
Here Enkidu incarnates to be the helper and companion of Gilgamesh. He is shown in his pre-human state running wild with the animals, and how he becomes human through creating karma, through lust for living.
The woman Shamhats power is thinking and forming where Enkidu lived in wisdom. Six dayes and seven nights hints at the seven chakras who are prepared for the life on Earth.
He is like a good now, he have become a sentient being, conscious of his own I. He wants to rule over Gilgamesh, but the courtesan told him that Gilgamesh, the Ego, the mind soul, was stronger than Enkidu, the sentient soul. These two soul-bodies are joined together, and even to this day they fight each other, only the day that they don’t fight each other, are they released.
Separation of the sexes – Twin Soul Aspects – Dual’s
He enters the Earth fully:
Cooked food, bread, and wine all weight the physical body down, binding the etheric body to the physical body.
Enki. About 2,500 BCE. Note the image of planets revolving around the Sun!
The sentient soul were the connection to the spiritual world, and wisdom, at that time. Here we also see the descent into the physical.
Here Enkidu gave tribute to Gilgamesh, representing the mind soul. The next tells about the sacred marriage between the sentient and mind soul, or the etheric and physical body:
The language of Gilgamesh, from his prophetic dreams (“I loved [Enkidu] and embraced [him] as a wife”) to the bridal bed in Uruk — Enkidu’s in retrospect — clearly refers to a “sacred marriage“: the spiritual union or blending of the inner and outer man. None of the extant material names a victor, but the Old Babylonian story given above suggests that the initial strife or “wrestling” is brought to an abrupt end by mutual recognition: Gilgamesh “bent his knees” (to Enkidu’s stature) and “planted his foot in the ground.” Both phrases are apparent wordplays on Enkidu’s name, indicating a successful (or “victorious”) bonding and assimilation. Enkidu’s subsequent acknowledgment and friendly embrace with Gilgamesh confirm their acceptance of the relationship.Up to this point the story has been prologue — an allegory about the evolution and creation both of mankind and of a truly human individual. From here on Gilgamesh and Enkidu go as one, faithful to each other until death. In the Sumerian stories, Enkidu remains the servant of Gilgamesh; in the Babylonian version, Gilgamesh’s mother adopts Enkidu — he becomes not only the servant, companion, and friend of Gilgamesh, but also his younger “brother.” Viewed as a single composite character, Gilgamesh-Enkidu represents the conjoining of heaven and earth, of spirit, soul(s), and body, in a full sevenfold partnership (5) necessary for one to succeed in the hero’s quest. 
The one tells that the sentient soul (Enkidu) is below (sevant of) the mind soul (Gilgamish), where he is a younger brother in the other tradition.
With Humbaba the terrible we are in Eden and he is known by Enkidu, which means they are related, and he guards the trees of wisdom and life. Enkidu, representing the Luciferic wisdom, is not ready to fight the Ahrimanic spirits, so he works against Gilgamesh.
This is part of the life of man, going through the twelve signs of the Zodiac:
Gilgamesh and Enkidu with Humbaba
As Gilgamesh and Enkidu approached the forest, their trepidation grew. Shamash sent a message from the sky: “Humbaba has removed six of his seven cloaks. … They saw the height of the Great Cedar. Where Humbaba walked, a path was made. The road was good… 
The seven is connected to the chakras, and the seven-terrored was the chakras to clean. The path is the path of Karma.
On the six days travel (and seven nights?) Enkidu interprets the dreams of Gilgamesh, demonstrating that he is closer to the spiritual world. On the entrance to the Cedar Forrest:
Gilgamesh wins over Lucifer/Enkidu and they work together against Ahriman.
Here the Ahrimanic Humbaba tries to split the two, but Enkidu now inspires Gilgamesh with courage. When man has won his fight with Lucifer, he works as helper for man, as a holy spirit.
Here again Enkidu/Lucifer helps Gilgamesh against the Ahrimanic, which on it’s side bans the Luciferic from the physical plane. Enkidu dies, separates man from the spiritual, which introduces death, as man no longer remember his previous lives. The Sentient soul looses it’s sight into the spiritual world, the end of the old clairvoyance.
Shamash (the Sun) between Mashu’s Twin Peaks,
Akkadian, 3rd millennium BC (British Museum)
He now starts his journey on the pure physical plane incarnating through the twelve star signs:
Ziggurat in the Eanna Sector at Uruk (Andre Parrot, Sumer)
1. Rudolf Steiner: Occult History, Lecture 1;
2. Rudolf Steiner Occult History, Lecture 2;
- The Temple Legend by Rudolf Steiner
- The Masonic Legend by Max Heindel
- The Hiramic Legend by Manly P. Hall
Use back-button to go back to text!
Christ and Maria flanked by the Esoteric Christianity represented by Sct. John, and Exoteric Christianity, represented by the Church.
Madonna and Child (or The Ansidei Altarpiece) painted by Raphael.
In the center column of this picture by Raphael we have Christ as the Son of Man, known as Anthropos the second Adam, and Maria also known as Sophia. Together they are known as Anthroposophia by the Anthroposophists.
They follow here the setup of the Kabbalah Tree of Life, Where the Exoteric Christianity is placed to the Right representing Sct. Peter and Salomon, and Esoteric Christianity are placed to the Left representing Sct. John, and Hiram Abiff the builder of Salomon’s Temple, and Christian Rosencreutz. Se The Temple Legend and The Masonic Legend for the legends behind Rosicrucianism and Masonry.
When Christ Gave John and Peter their Missions
Jesus Speaks with Peter
When they had finished breakfast, Jesus asked Simon Peter,
“Simon, son of John, do you love me more than these?”
Peter said to him, “Yes, Lord, you know that I love you.”
Jesus told him, “Feed my lambs.”
Then he asked him a second time, “Simon, son of John, do you love me?”
Peter said to him, “Yes, Lord, you know that I love you.”
Jesus told him, “Take care of my sheep.”
He asked him a third time, “Simon, son of John, do you love me?”
Peter was deeply hurt that he had asked him a third time, “Do you love me?” So he said to him, “Lord, you know everything. You know that I love you!”
Jesus told him, “Feed my sheep. Truly, I tell you with certainty, when you were young, you would fasten your belt and go wherever you liked. But when you get old, you will stretch out your hands, and someone else will fasten your belt and take you where you don’t want to go.” Now he said this to show by what kind of death he would glorify God.
After saying this, Jesus told him, “Keep following me.”
Jesus and the Beloved Disciple
Peter turned around and noticed the disciple whom Jesus kept loving following them. He was the one who had put his head on Jesus’ chest at the supper and had said, “Lord, who is the one who is going to betray you?”
When Peter saw him, he said, “Lord, what about him?”
Jesus said to him, “If it is my will for him to remain until I come back, how does that concern you? You must keep following me!” So the rumor spread among the brothers that this disciple wasn’t going to die. Yet Jesus didn’t say to Peter that he wasn’t going to die, but, “If it is my will for him to remain until I come back, how does that concern you?”
What it meant was that John would die physically, but not mentally, when he incarnated again he would remember, from life to life, who he was. Text taken from International Standard Version.
The Rosicrucian Cross is the symbol for the Spiritual Stream started by Christian Rosenkreuz known under the name Rosicrucianism.
The Rosicrucian Cross combines the seven Red Roses, Lotus Flowers or Chakra’s with the Cross we have seen in the Caduceus Staff or the Tree of Life of the Kabbalah. When the Roses Bloom on the cross, the Chakras has been opened. The twelve rays are the influence of the Zodiac as the roses symbolize the planets.
With the Black Cross.
A meditation on the cross by Rudolf Steiner:
Imagine you see before you a black cross. Let this black cross be for you a symbol for the baser elements that have been cast out of man’s impulses and passions; and at the point where the beams of the cross meet, picture to yourself seven resplendent bright red roses arranged in a circle. Let these roses symbolize for you a blood that is the expression of passions and impulses that have undergone purification.
And further on the cross:
He who tears the roses from the black cross and has nothing left but the black cross, would fall into the clutches of Ahriman. The black cross in itself represents life when it strives to embrace inanimate matter. Also, if one were to separate the cross from the roses, keeping only the latter, one would nor find the proper thing. For the roses, separate from the cross, tend to elevate us to a life of selfish striving toward the spiritual, but not to a life in which we reveal the spirit in a material world. Not the cross alone, not the roses alone, but the roses on the cross, the cross carrying the roses: That is our proper symbol.
The seven Roses can be combined with the five pointed star of Venus (Lucifer) as used by the Rosicrucian Fellowship:
There exist a third cross with only one Rose:
The Rose represents the female principle while the Cross represents the masculine principle. The same is represented through the sign for Earth, The Universal Androgyne:
Hiram was again conducted to the surface of the earth and as he walked from the scene of his shattered ambition, the conspirators set upon and fatally wounded him; but before he expired, he hid the hammer and disc upon which he had inscribed the Word. This was never found until ages later when Hiram, “the widow’s Son,” was reborn as Lazarus and became the friend and pupil of the Lion of Judah, who raised him from death through initiation. When the hammer was found it had the shape of a CROSS, and the disc had become a ROSE. Therefore Hiram took his place among the immortals under the new and symbolical name
He founded the Order of Temple-Builders which bears his name; in that Order aspiring souls are still instructed how to fuse the base metals and make the White Stone.
One of the entrances to the temple was decorated with Roses. The Rose connects to Shekinah (Sophia) who has been titled ‘The Rose of the World’, Rosamundi.
The Cross is still used in Masonic Symbolism.
Arthur Edward Waite on the Rosicrucian Cross in Brotherhood of the Rosy Cross:
‘Thus the Rose is a symbol of Mary because of her motherhood, but in relation to her it belongs to divine things, even as she herself stands on the threshold of Deity, being Spouse of the Divine Spirit and bearer of the Divine word made flesh. So also is the Rose of Shekinah, a Divine Rose, as she whom it typifies is Divine Mother of souls.’
The Rose of Sophia is actually the Holy Grail and Jesus Christ the Hostie.
In The Fraternity of the Rose Cross the connection between the Rosicrucian Rose and the Kabbalah is shown through the Ten petals of the Rose and the Pythagorean Number:
The rose is a yonic symbol associated with generation, fecundity, and purity. The fact that flowers blossom by unfolding has caused them to be chosen as symbolic of spiritual unfoldment. The red color of the rose refers to the blood of Christ, and the golden heart concealed within the midst of the flower corresponds to the spiritual gold concealed within the human nature.
The number of its petals being ten is also a subtle reminder of the perfect Pythagorean number. The rose symbolizes the heart, and the heart has always been accepted by Christians as emblematic of the virtues of love and compassion, as well as of the nature of Christ – the personification of these virtues. The rose as a religious emblem is of great antiquity. It was accepted by the Greeks as the symbol of the sunrise, or of the coming of dawn.
The perfect Pythagorean number ten (tetractys) can be developed by adding the points in a pyramid four high = 1 + 2 + 3 + 4 = 10:
First row are Kether, second row are Chokmah and Binah, third row are Chesed, Geburah, and Tiphareth, and fourth row are Netzach, Hod, Yesod, and Malkuth.
The Tree of Life in Rosicrucian Context
Many see Kabbalah as an intellectual game without any relation to the real world, nothing could be more wrong! It’s a description of man, and what is involved in his development. Each Sephira is, of course, a spiritual principle, but for all spiritual principles there are also living beings, and further more, each being is also part of a larger being.
The Tree of Life seen from a Rosicrucian viewpoint: The seven Roses represents the seven lower Sephirots (or Chakras), where the three upper Sephirots are above man, on the other side of the Abyss.
The three Sephirots of the second Triangle, below the Abyss, are Called “The World Father” or Atma, “The World Mother” or Buddhi, and “The World Son” or Manas by the Rosicrucian’s, which are the higher layers of Man. This can also be seen in this table.
The Tree of Life can also be written with the European Esoteric names for the Sephira:
The Ten Sephira corresponds to the Spirit of Love, Harmony, Will, Wisdom, Motion, Form, Personality or Time, Fire, Twilight, and Man.
|The Spiritual Hierarchy
|First Hierarchy||Spirits of|
|Principalities, Primal Beginnings||Netzach|| Personality,
|Archangels||Messengers of the Beginnings,
Sons of Fire,
Sons of Life,
The Crest of Johann Valentin Andreæ
The Microcosmic Cross
Esoteric Christianity and the Mission of Christian Rosenkreutz