The Tabernacle in the Wilderness MANLY HALL From the book "The Secret Teachings of All Ages" There

is no doubt that much of the material recorded in the first five books of the Old Testament ritual is derived from the introduction of the Egyptian Myster ies. The priests of Isis were deeply versed in occult knowledge, and the Israeli tes during their captivity in Egypt learned from them many things about the sign ificance of the Godhead and how to worship. The authorship of the first five boo ks of the Old Testament is generally attributed to Moses, but if it was the real author of them or not is a matter of controversy. There is considerable evidenc e to substantiate the hypothesis that the Pentateuch was compiled at a much late r date, the oral traditions. With regard to the authorship of these books, Thoma s Inman makes a rather surprising statement: "It is true that we have books that appear to be the books of Moses, so there are, or have been, books that appear to be written by Homer, Orpheus, Enoch, Mormon, and Junius, but the existence of the writings and the belief that they were written by those whose names they ar e sold, not actual evidence of the men or the authenticity of the work referred to by their names. It is also true that Moses is spoken occasionally at the time of the first kings of Jerusalem, but it is clear that these passages are writte n by a later hand, and have been introduced in places where they are, with the d efinite intention of making it appear that the legislature was known of David an d Solomon. " (See Ancient Faiths embodied in Ancient Names.) While this noted sc holar undoubtedly had much evidence to support his belief, it seems that this st atement is too radical in character. It is apparently based on the fact that Tho mas Inman doubted the historical existence of Moses. This doubt was based on the meaning of the word like Moses to the old name of the sun. As a result of these deductions, Inman sought to prove that the legislator of Israel was merely anot her form of the ubiquitous solar myth. While Inman demonstrated that by transpos ing two of the ancient letters the word Moses ( ) ‫ השמ‬became Shemmah ( ,) a name ‫ המש‬celestial globe, seems to have overlooked the fact that in the ancient Myst eries with often gave the names synonymous with the sun started to symbolize the fact that he had been the redemption and regeneration of solar power within the ir own natures. It is much more likely that the man we know as Moses was an accr edited representative of the secret schools, working - as many other emissaries have worked - to instruct the early races in the mysteries of their immortal sou ls. The real name of the Great Father of Israel who is known to history as Moses probably never find out. The word Moses, when understood in its esoteric Egypti an sense, means it has been admitted into the Mystery Schools of Wisdom and has started to teach the ignorant about the will of the gods and the mysteries of li fe, as these mysteries were explained within the temples of Isis, Osiris, and Se rapis. There is much controversy regarding the nationality of Moses. Some say he was a Jew, adopted and educated by the ruling house of Egypt, others support the view that it was entirely Egyptian blood. So some believe that it wa s identical to the immortal Hermes, because these two illustrious founders of re ligious systems were tables of heaven supposedly written by the finger of God. T he stories told about Moses, his discovery in the boat of reeds by the daughter of Pharaoh, and his adoption into the royal family of Egypt, and later revolt ag ainst Egyptian autocracy coincide exactly with certain ceremonies through which passed Egyptian Mysteries candidates in their ritualistic pilgrimages in search for truth and understanding. The analogy can also be traced in the movements of celestial bodies. It is not strange that the erudite Moses, initiated in Egypt, should teach the Jews a philosophy containing the most important principles of E gyptian esotericism. Religions of Egypt at the time of the Israelite captivity w ere much older than the Egyptians themselves realizing it. The stories were diff icult to compile in those days, and the Egyptians were satisfied to trace their mythological race to a period when the gods themselves walked the land and their own power established the Double Empire of the Nile The Egyptians did not fanta size that these divine parents were the Atlanteans, who,€forced to abandon its s even islands due to volcanic cataclysms, had immigrated to Egypt - then an Atlan tean colony - where they established a great philosophical and literary center o

f civilization that would later profoundly influence in religions and races and countless science peoples. Today, Egypt is forgotten, but things Egyptian will a lways be remembered and revered. Egypt is dead - but lives immortal in its philo sophy and architecture. As Odin founded his Mysteries in Scandinavia, and Quexal coatl in Mexico, so Moses, then working with the nomadic peoples of the twelve t ribes of Israel, established in the midst of them his secret and symbolic school , which has become known as The Mysteries of the Tabernacle. The Tabernacle of t he Jews was merely a church designed like the temples of Egypt, and transportabl e to meet the needs of this provision of the wandering Israelites who were famou s. All parts of the Tabernacle and the enclosure that surrounded it were symboli c of a great natural or philosophic truth. To the ignorant it was but a place to bring offerings and in which to make sacrifices for the wise was a temple of kn owledge, sacred to the Universal Spirit of Wisdom. While the greatest minds of J ewish and Christian worlds have realized that the Bible is a book of allegories, few seem to have taken the trouble to research its symbols and parables. While Moses instituted his Mysteries, is said to have returned to a few chosen initiat es certain oral teachings which could never be written but had to be preserved f rom one generation to the next by word of mouth transmission. These instructions were in the form of philosophical keys, through which were allegories to reveal their hidden meaning. These mystic keys to their sacred writings were called by the Jews Qabbalah (Cabala, Kaballah). The modern world seems to have forgotten the existence of those unwritten teachings explain satisfactorily the apparent c ontradictions of the Scriptures written, or remember that the pagans designated their two-faced Janus as custodian of the key to the Temple of Wisdom. Janus has been metamorphosed into St. Peter, so often symbolized in the hand holding the key to the gate of heaven. Gold keys Silver "Vicar of God on Earth," the Pope, symbolizes this "secret doctrine" whic h, when properly understood, opens the treasure chest of Jewish and Christian Ka bbalah. The temples of Egyptian mysticism (of which the Tabernacle was copied) w ere - according to their own priests - miniature representations of the universe . The solar system was always considered as a big temple of initiation, which ca ndidates entered through the gates of birth, after walking through the winding p assageways of earthly existence, he finally approached the veil of the Great Mys tery - Death "through the door again disappeared in the invisible world. Socrate s subtly reminded his disciples that Death was, in fact, the great initiation, a nd that his last words were: "Crito, I owe a cock to Asclepius; are you going to agree to pay the debt?" (As the rooster was sacred to the gods and the sacrific e of the bird accompanied the introduction of the candidate in the Mysteries, So crates implied that he was about to take his great initiation.) Life is the grea t mystery, and only those who successfully pass through their evidence, correctl y interpreting and extracting the essence of the experience there, achieve true understanding. So temples were built in the shape of the world and their rituals were based on life and its myriad problems. Not only the Tabernacle itself was designed according to Egyptian mysticism, his utensils were also the ancient and accepted form. The Ark THE ANCIENT OF DAYS. Antiquities of Montfaucon. It is in this way than is generally imagined by the K abbalists Lord. The drawing is intended to represent the Demiurge of the Greeks and Gnostics, called by the Greeks "Zeus," The Mortal Immortal, and the Hebrew " YHWH." p. 134 Alliance itself was an adaptation of Egyptian Ark, even in the kneeling figures on its cover. The bas-reliefs in the Temple of Philae show Egyptian priests that bear his Ark - which closely resembles the Ark of the Jews - on their shoulders by means of rods such as those described in Exodus. The following description o f the Tabernacle and its priests is based on the story of its construction and c

eremonies recorded by Josephus in the Third Book of his Antiquities of the Jews. €The references in the Bible is a Bible "Breeches" (famous for his portrayal of the seventh verse of the third chapter of Genesis), printed in London in 1599, a nd references are reproduced in their original spelling and punctuation. CONSTRUCTION OF THE TABERNACLE Moses, speaking for the Lord God of Israel, appointed two architects to oversee the construction of the Tabernacle. They were Besaleel, son of Uri, of the tribe of Judah, and Aholiab, Ahisamach son of the tribe of Dan. The popularity was so great that they were also the unanimous choice of the people. When Jacob on his deathbed blessed his sons (see Genesis xlix), assigned to each symbol. The symb ol of Judah was a lion, the Dan a snake or a bird (possibly an eagle). The lion and the eagle are two of the four beasts of the Cherubim (the fixed signs of the zodiac), and the Rosicrucian alchemists maintained that the mysterious Stone of the Wise (the Soul) consisted of assistance from the Red Lion's Blood Gluten of the White Eagle. It seems likely that there is a hidden mystical relationship b etween fire (Red Lion), water (White Eagle), as used in occult chemistry, and re presentatives of these two tribes whose symbols were identical to those elements of alchemy. As the Tabernacle was the dwelling of God among men, just as the so ul body in man is the abode of his divine nature, around which a constitution me ets twelve times more material in the same manner in which the tribes of Israel camped around the enclosure sacred to Jehovah. The idea that the Tabernacle was really symbolic of an invisible spiritual truth beyond the comprehension of the Israelites is substantiated by a declaration made in the eighth chapter of Hebre ws: "And they serve as models and shadow of heavenly things, as Moses was warned by God when he was about to finish the Tabernacle. " Here we find the physical place of worship material called "shadow" or symbol of a spiritual institution, invisible but omnipotent. Tabernacle specifications are described in the book of Exodus, chapter twenty-five: "Then the Lord spoke to Moses, and said, Speak to the children of Israel to bring me an offering of all the men who voluntarily di eren of heart, you shall take the offering for me. And this is the offering whic h ye shall take of them, gold and silver, and copper, and blue silk, and purple, and scarlet and fine linen and goat hair. And rams' skins dyed red , and badger s' skins, and acacia wood, oil for the light, spices for anointing oil, and the fragrant incense, onyx stones, and stones to set, for the ephod, and for the bre astplate. They will also make a sanctuary for me, that I may dwell among them. A ccording to all that I show you the design of the Tabernacle, and the design of all its furniture, so you shall make. " The atrium of the Tabernacle was an encl osed area, fifty cubits wide and one hundred cubits long, circumscribed by a wal l of linen curtains hung from brass pillars, five cubits apart. (The elbow is an old standard of measurement, its length is equal to the distance between the el bow and the extreme point of the index finger, approximately eighteen inches.) T here were twenty of these pillars on each long side, and ten at the most short. Each pillar had a base of copper and silver capital. The Tabernacle always place d with the longer sides facing north and south and the shorter sides facing east and west, the east entrance, showing the influence of the primitive sun worship . The outer court served the main purpose of isolating the Tabernacle tent itsel f, which was in the middle of the enclosure. At the entrance to the courtyard, w hich was on the eastern side of the rectangle was the Altar of Incense, fact copper plates on wood and ornamented with the horns of bulls and rams. Further i n, but in line with this altar, was the source of purification, a large receptac le containing water for priestly ablutions. La Fuente was twofold in its constru ction, the top was a large bowl, probably covered, which served as a source of s upply for a lower basin in which the priests bathed before participating in vari ous ceremonies. It is assumed that the source was embedded with metal mirrors of the women of the twelve tribes of Israel. The dimensions of the Tabernacle itse lf were as follows: "Its length, when it was erected, was thirty cubits, and its breadth was ten cubits. One of the walls is in the south, and the other was exp osed to the north and the left rear of the west.€It was necessary that its heigh

t is equal to its width (ten elbows). "(Josephus.) is the custom of dividing bib liological inside the Tabernacle into two rooms: one room ten cubits wide, ten c ubits high, and twenty cubits long, which was called the Holy Place contained th ree special units, namely the SieteBrazos Chandelier, the Bureau of the Loaves a nd the Altar of Incense, the other room ten cubits wide, ten cubits high, and te n cubits long, which was called the Holy of Holies and contained a single piece of furniture - the Ark of the Covenant. The two rooms were separated by an ornam ental veil upon which were embroidered many types of flowers, but no animal or h uman figure. Josephus gives an indication that there was a third compartment whi ch was formed by subdividing the Holy Place, at least hypothetically, into two c hambers. The Jewish historian is not very explicit in his description of this th ird room, and most writers seem have gone from completely overlooked and ignored this point, although Josephus emphatically states that Moses himself divided th e inner tent into three sections. The veil that separated the Holy Place of the Holy of Holies was hung on four pillars, which probably indicated in a subtle fo ur elements, while the entrance of the tent proper the Jews placed seven pillars , which referred to the seven senses and the seven vowels of the Sacred Name. Th at later only five pillars are mentioned may be explained by the fact that at th e present time man has only five developed senses and five active members. The o ld Jewish writer of The curtains Baraitha is as follows: "It had provided ten cu rtains of blue, purple, and scarlet, and fine woven linen . As they say, 'Moreov er thou shalt make the tabernacle with ten curtains of finely woven linen and bl ue, and purple, and scarlet. " * * * It had provided eleven curtains of goat hai r, the length of each was thirty cubits, * * *. Rabbi Judah said, 'There were tw o blankets the bottom of rams' skins dyed red, and the top of sealskin. '"Calmet is of the opinion that the Hebrew word translated as" badger "really means" dar k purple "and therefore did not refer to any particular animal, but probably to a laboriously woven fabric waterproof and dark inconspicuous. During the time of Israel's wandering through the desert, it is assumed that a pillar of fire hove red over the Tabernacle at night, while a column of smoke traveled with him duri ng the day. This cloud was called by the Jews the Shekhinah and was symbolic of the Lord's presence. In one of the first Jewish books rejected at the time of th e compilation of the Talmud, the following description of the Shekhinah: "Then a cloud covered the tent of the congregation, and the glory of the Lord fi lled the Tabernacle. And that was one of the clouds of glory, which served the I sraelites in the wilderness forty years. A right, and the left, and before them, and behind them. And one of them, and a cloud dwelling in the middle (and the c loud, the Shekhinah was in the shop), and the pillar of cloud moved to them, mak ing them low to the high places, and making them high to high places, and killin g snakes and scorpions, and burning thorns and roots, and guiding it straight. " (From The Baraitha, the Book of the Tabernacle.) THE FURNITURE OF THE TABERNACLE There is no doubt that the Tabernacle, its furnishings and ceremonials, when con sidered esoterically, are analogous to the structure, organs and body functions. At the entrance to the outer court of the Tabernacle was the Altar of Incense, five cubits long and five cubits wide but only three cubits high. Its upper surf ace was a bronze grill on which the sacrifice was placed, while downstairs there was a space for the fire. This altar was supposed High Priest's breastplate. Dictionary of the Holy Bible Calmet. The order of the stones and the tribe over which each were administered, according to Calmet, as in the diagram above. Thes e gems, according to the Rosicrucians, were symbolic of the twelve great qualiti es and virtues: Light, Love, Wisdom, Truth, Justice, Peace, Balance, Humility, F aith, Strength, Joy, Victoria. p. 135

a candidate, when you first enter the precincts of the sanctuary, must offer on the altar of bronze is not a poor harmless bull or ram, but his correspondence i n his own nature. The bull, being symbolic of strength, dense represented its ow n constitution which must be burned by the fire of his Divinity. (The sacrifice of beasts,€and in some cases of human beings on the altars of the pagans was the result of his ignorance of the fundamental principle behind the slaughter. They did not realize that their offerings must come from within his own nature to be acceptable.) Further west, in line with the Brazen Altar, was the source of Pur ification already described. It meant the priest should clean not only your body but also the soul of all impurity spots, and none which are not clean in both b ody and mind can enter the presence of the Divine and live. Beyond the Source of Purification was the entrance of the Tabernacle proper, facing east, so that th e first rays of the rising sun and light could enter the chamber. Among the pill ars embedded could see the Holy Place, a mysterious chamber, its walls hung with magnificent drapes embroidered with the faces of cherubs. Against the wall on t he south side of the Holy Place was the great candlestick, or lamp, of beaten go ld, believed to weigh about one hundred pounds. From its central axis is off six arms, each ending with a cup-shaped depression in which stood an oil lamp. Ther e were seven lamps, three on the arms of each side and one on the central stem. The Candlestick was ornamented with seventy-two almonds, embossed buttons, and f lowers. Josephus says seventy, but wherever this round number is used by the Jew s really means seventy-two. In front of the Candelabra, against the north wall w as a table with twelve loaves of bread in two stacks of six loaves each. (Calmet is of the opinion that the bread was not stacked but scattered on the table in two rows, each containing six loaves.) On the table were also two lighted incens e, which were placed on top of piles of bread so that the smoke of incense aroma could be acceptable to the Lord, carrying with him in his ascent the soul of th e Pan In the center of the room, almost against the partition leading to the Hol y of Holies, stood the Altar Incense, made of wood veneer with golden plates. It s width and length were each a cubit and its height was two cubits. This altar w as symbolic of the human larynx, of which the words of the man's mouth as an off ering amount acceptable to the Lord, because the larynx is ranked in the constit ution of man between the Holy Place, which is the trunk of his body, and the Hol y of Holies, which is the head with its contents. No one could enter the Holy of Holies except the High Priest, and he prescribed only at certain times. The roo m contained no furniture except the Ark of the Covenant, which was against the w estern wall, opposite the entrance. In Exodus gives the dimensions of the Ark as two and a half cubits long, a cubit and a half its width and a cubit and a half its height. It was made of acacia wood, plated with gold inside and out, and co ntained the sacred tablets of the Law given to Moses on Sinai. The cover of the Ark was shaped like a gold plate on which they knelt two mysterious creatures ca lled Cherubim, facing each other, with wings arched over his head. It was on thi s seat of grace between the wings of heaven that the Lord of Israel descended when he wanted to communicate with their High Priest. The furnishings of the Tabernacle were made to be conveniently portable. Each altar and implement of any size was supplied w ith rods that could be: through rings, by this means could be lifted and carried by four or more carriers. The rods were never removed from the Ark of the Coven ant until he was finally placed in the Holy of Holies of the Everlasting House, the Temple of King Solomon. There is no doubt that the Jews of earlier times rea lized, at least in part, that the Tabernacle was a symbolic structure. Josephus realized this and while it was severely criticized because he played the Taberna cle symbolism according to Egyptian and Greek paganism, his description of the s ecret meanings of your curtains and furniture are well worth consideration. He s ays: "When Moses distinguished the tabernacle into three parts, and allowed two of them priests, as an accessible and common, he symbolized the land and sea, th ese being generally accessible for all, but distinguished the third division God , because heaven is inaccessible to men. And when he ordered twelve loaves were placed on the table symbolized the year, as distinguished in as many months. The

branch candlestick into seventy parts,€he secretly intimated the Decani, or sev enty divisions of the planets, and with respect to the seven lamps on the candle sticks, they referred to the course of the planets, of which this is number. The veils, too, that were composed of four things, they declared the four elements, because the plain linen was proper to signify the earth, because the flax grows out of the earth, the purple signified the sea, because that color is dyed by b lood of a marine crustacean, the blue is appropriate to signify the air, and the scarlet will naturally be an indication of fire. "Since the High Priest's dress is made of linen, signified the earth, the blue denoted the sky, being like lig htning in its pomegranates, and the sound of the bells that seemed to thunder. A nd for the ephod, showed that God made the universe of four (elements), and as f or the gold interwoven, * * * was related to the splendor by which all things ar e illuminated. He also appointed the breastplate as the place in the middle of t he ephod, which resembled the land, the very place that has half the world. And the belt wrapped around the high priest meant the ocean, as it goes around and i ncludes the universe. sardonyx Each declares us the sun and the moon those, I me an, they were in the nature of the buttons on the shoulders of the High Priest. And as for the twelve stones, if we understand them months, or if we understand the same number as the signs of that circle that Greeks call the Zodiac, we are not mistaken in their meaning. And as for the miter, which was blue, I think tha t means the sky, for how else could register the name of God in it? That was als o illustrated with a crown, and also was of gold, is because of that splendor wi th which God is satisfied. " It is also symbolically significant that the Tabern acle was built in seven months and dedicated to God at the time of the new moon. The metals used in the construction of the Tabernacle were all emblematic. Gold represents spirituality, and the golden plates placed on the acacia wood were e mblems of the spiritual nature which glorifies human nature symbolized by the wood. The Mystics have taught that the physical body is surrounded by a series o f invisible bodies of diverse colors and splendor. In most people the spiritual nature is hidden and imprisoned in the material nature, but in a few this intern al constitution has been externalized and the spiritual nature is outside, so th at surrounds man's personality brilliantly. Silver, used as capitals for the pil lars, is a reference to the moon, which was sacred to Jews and Egyptians alike. The priests held secret ritualistic ceremonies at the time of the new moon and f ull moon periods being both sacred to the LORD. Silver, and taught the ancients, was gold with sunshine swung inward instead of being externalized. While gold s ymbolized the spiritual soul, silver represented man's human nature purified and regenerated. The copper used in the external altars was a composite substance c onsisting of an alloy of precious and base metals. That represented the average individual's constitution, which is a combination of both upper and lower elemen ts. The three divisions of the Tabernacle should be of particular interest to Fr eemasons because they represent the three degrees of Blue Lodge, while the three orders of priests who served the Tabernacle is preserved in modern Masonry as t he Entered Apprentice, the Fellow Craft, and Master Mason. The Hawaiian Islander s built a Tabernacle not unlike the Jews, except that their rooms were on one an other and not one after another, as in the case of the Tabernacle of the Israeli tes. The three rooms are also three major chambers of the Great Pyramid of Giza. DRESS FOR THE GLORY As explained in the quotation from Josephus, the costumes and ornaments of the J ewish priests had a secret meaning, and even until today there is a hidden encry ption religious language in the colors, shapes, and uses of sacred garments, not only among priests Christians and Jews but also among the pagan religions. The vestments of the Tabernacle priests were called Cahanææ; those of the high pries t called Cahanææ Rabbæ. On the Machanese, an undergarment resembling short trous ers, used the Chethone, a finely woven linen robe that reached to the floor and had long sleeves tied to the arms he used it.€A brightly embroidered sash, twist ed several times around the waist (a little higher than is usual), with a pendan t in the front slope and a very tight linen cap called Masnaemphthes, completed

the costume of a common priest . THE GARMENTS OF GLORY. From Mosaize Historie der Kerk Hebreeuwse. The dress of the High Priest of Israe l was often called "The Garments of Glory" because they resembled the regenerate d and spiritualized nature of man, symbolized by a dress that everyone should we ave the threads of character and virtue before they can become High Priests afte r the manner of the Order of Melchizedek. p. 136 The vestments of the High Priests were the same as those of lower grades, except that it added certain clothes and ornaments. Over the tunic of white linen fabr ic especially the High Priest wore a habit seamless sleeveless blue-sky and down to his feet. Meeir was called and was ornamented with golden bells alternating edge and grenades. In Ecclesiastes (one of the books rejected from the modern Bi ble) describes these bells and their purpose in the following words: "And he sur rounded himself with grenades, and with many golden bells around her, that as ha ppening, produced a sound and a noise that could be heard in the temple as a mem orial to the children of his people. " The Meeir also was girded with a girdle f inely embroidered and streaked with gold filament inserted through the embroider y. The ephod, described by Josephus short dress like a coat or jacket, worn over the top of Meeir. The strands of which were on the ephod was woven of many colo rs, probably red, blue, purple, and white, like the Tabernacle curtains and rugs . Also fine gold filament woven into the fabric. The ephod was fastened on each shoulder with a large onyx in the form of button, and on these stones were engra ved the names of the twelve sons of Jacob, six on each. It was assumed that thes e powers were onix buttons oracle, and when the High Priest had some questions, they emitted a celestial brightness. When illuminating the onyx on the right han d man, meant that the Lord answered affirmatively the question of the High Pries t, and when he shone the left, indicating a negative answer to the question. In the middle of the front surface of the ephod was a space to accommodate the E ssen, or Breastplate of Righteousness and Prophecy, which, as its name indicates , was also an oracle of great power. This breastplate was approximately square a nd consisted of an embroidery frame on which were placed twelve stones, each hel d in a pocket of gold. Due to the great weight of the stones, each of which was of considerable size and immense value, the breastplate was held in position by special golden chains and ribbons. The twelve stones of the breastplate, and ony x stones on the shoulders of the ephod, had the mysterious power of light with D ivine Glory and thus serve as oracles. With regard to the strange power of these flashing symbols of Israel's twelve tribes, Josephus writes: "However I will me ntion what is even more wonderful than this: As God declared beforehand by those twelve stones which the high priest put on his chest and were inserted into his breastplate, when they should be victorious in battle, because as great splendo r shone from them before the army began to march, the whole town was sensitive t o the presence of God to his aid. Where happened that those Greeks, who were ven erated by our laws, because they could not possibly contradict this, called the breastplate, 'the Oracle'. " The writer then adds that the stones ceased to ligh t up and shine some two hundred years before he wrote his story, because the Jew s had violated the laws of Yahweh and the God of Israel was no longer pleased wi th His chosen people. The Jews learned astronomy from the Egyptians, and it is u nlikely that the twelve jewels of the breastplate were symbolic of the twelve co nstellations of the zodiac. These twelve celestial hierarchies were admired as j ewels that adorned the breastplate of the Universal Man, the Macroprosophus, ref erred to in the Zohar as The Ancient of Days. The number twelve often appears am ong ancient peoples, which in almost every case had a pantheon consisting of twe lve demigods and goddesses presided over by The Invincible Man, who was himself subject to the All-Father Incomprehensible. This use of the number twelve is esp ecially noticeable in the writings of Jews and Christians. The twelve prophets,

twelve patriarchs, the twelve tribes, and the Twelve Apostles - each group has a certain hidden meaning,€as each refers to the Divino twelve, or twelve times hi gher Deity, whose emanations are manifested in the tangible created Universe thr ough twelve individualized channels. The Secret Doctrine also captivated the pri ests that the jewels represented centers of life within their own constitutions, which when deployed in accordance with the esoteric instructions of the Temple, were capable of absorbing within itself and radiate again the Divine light of t he Godhead . (The flowers of lotus of eastern India have a similar meaning.) The Rabbis have taught that each twisted linen thread used to weave the Tabernacle curtains and ornamentations consisted of twenty-four separate threads, reminding understood that the experience gained over twenty-four-hour (symbolized in Maso nry by the rule of twenty-four inches) is converted into strands which are woven the Garments of Glory. The Urim and Thummim On the back of Essen, or breastplate, was a pocket containing mysterious objects - the Urim and Thummim. Besides the fact that were used in divination, little i s known about these objects now. Some writers argue that they were small stones (resembling the fetishes still revered by certain aboriginal peoples) which the Israelites had brought with them from Egypt because of their belief that they po ssessed divine power. Others believe that Urim and Thummim was in the form of dice, used to decide events being thrown on the floor. Some have maintained that they were merely sacred names, written on p lates of gold and worn as talismans. "According to some, the Urim and Thummim si gnify 'lights and perfections,' or 'light and truth" which presents a striking a nalogy with the two figures of Re (Ra) and Themi in the breastplate worn by the Egyptians. " (The World Fes Gardner.) No less surprising than the garments of th e High Priest was his hat, or headdress. On the plain white cap of the common pr iest this dignitary wore a blue canvas exterior and a gold crown, the crown cons isted of three bands, one above the other like the triple miter of the Persian M agi. This crown symbolized that the High Priest ruled not only over the three wo rlds which the ancients had differentiated (heaven, earth, and hell), but also o n the threefold division of man and the universe - the worlds spiritual, intelle ctual, and material. These divisions are also symbolized by the three department s of the Tabernacle itself. At the top of the headdress was a tiny golden cup, m ade with a flower shape. This meant that the nature of the priest was receptive and had a bowl in his own soul, as a drink, was able to capture the eternal wate rs of life pouring upon him from heaven. This flower on the crown of your head i s similar in its esoteric meaning to the rose that grows from the skull, so famo us in Templar symbology. The ancients believed that the spiritual nature to esca pe the rising body through the crown of the head, so the flower calyx, or cup, s ymbolized also the spiritual consciousness. On the front of the golden crown wer e inscribed in Hebrew, Holiness unto the Lord. Through the clothes and ornaments to enhance the respect and veneration of the Israelites for their High Priest, such traps meant nothing to the Lord. Therefore, before entering the Holy of Hol ies, the High Priest took off his finesse on earth and entered the presence of t he Lord God of Israel stripped of clothing. He could dress himself with his own virtues, and their spirituality should decorate a garment. There is a legend to the effect that anyone who ran the risk of entering the impure in the Holy of Ho lies was destroyed by fire, lightning Seat divine grace. If the High Priest had one selfish thought, would drop dead. Since no man knows when an unworthy though t may cross your mind, you should take precautions in case the High Priest dropp ed dead while in the presence of the Lord. The other priests could not enter the sanctuary therefore, when their leader was about to enter and receive orders fr om the Lord, tied a chain around one of his feet so that if it was shot down whi le behind the veil, they could drag the body out. The headdress of the priests.

From Mosaize Historie der Kerk Hebreeuwse. On the plain white cap of the ordinar y priests the High Priest wore a blue cloth and a gold band. On the front of the gold band inscribed the Hebrew words were "Holiness to the Lord." This illustra tion shows the arrangement of the hat both with and without the golden crown. THE ARK WITH YOUR CHERUBINO. Dictionary of the Holy Bible Calmet. Josephus says that the Cherubim were flying creatures but e from anything seen on earth and therefore impossible to posed to have seen these beings kneeling on the footstool cted and brought to the Presence of Jehovah. It is likely in general appearance, the famous Cherubim of Ezekiel. different in appearanc describe. Moses is sup of God when he was ele to resemble, at least