This is the third post of a three part series the religion of the ancient Egyptians. Part one can be read here and Part two can be read here.
Temples were a part of Egyptian history from the very beginning, and could be found in most towns at the height of Egyptian civilization. There were both mortuary temples designed to serve the spirits of deceased pharaohs, and temples dedicated to patron deities, although the difference wasn’t always clear because the concepts of divinity and kingship were so intimately intertwined. For the most part, state-run temples were not meant to be places for the general public to worship. Instead, these temples functioned as houses for the deities, whose physical images, like statues, acted as their surrogates, and were cared for and given offerings accordingly. These services were considered necessary to sustain the deities, so that they, in turn, could maintain the universe itself. Thus, temples were fundamental to Egyptian society, and vast resources were devoted to their upkeep, which included both large estates of their own, and donations from the monarchy. Pharaohs often expanded temple estates as part of their obligation to honor the deities, which resulted in many temples growing to enormous size. However, not all deities had temples dedicated to them, as many deities who were considered important in official theology were only
minimally worshipped otherwise, and many household deities were the focus of universal reverence rather than temple ritual.
The earliest Egyptian temples were small, short-lived structures, but through the Old and Middle Kingdoms they became more elaborate, and were increasingly built out of stone. By the New Kingdom, the standard temple was built along a central processional way that led through a series of courts and halls to a sanctuary, which housed a statue of the temple’s deity. Admittance to this most sacred part of the temple was restricted to the pharaoh and the highest-ranking priests. In addition to the actual temple itself, temple complexes also included workshops and storage areas, and a library where the temple’s sacred writings and everyday records were kept, and which also served as a center of learning.
In theory, it was the duty of the pharaoh to carry out temple rituals, since he was Egypt’s official representative to the deities. In reality, priests almost always carried out these ritual duties. During the Old and Middle Kingdoms, there was no separate class of priests; instead, many government officials served in this capacity for several months out of the year before returning to their secular duties. It was not until the New Kingdom that professional priesthood become widespread, although most lower-ranking priests remained part-time. Temple staff also included many people other than priests, such as musicians and chanters for temple ceremonies. Outside the temple itself were artisans and other laborers who helped supply the temple’s needs, and farmers who worked on temple estates. All were paid with portions of the temple’s income. As a result, large temples were very important centers of economic activity, sometimes employing thousands of people.
Egyptian Temple Rituals
State religious practice included both temple rituals involved in the cult of a particular deity, and ceremonies related to divine kingship. 
Among the latter were coronation ceremonies and the Sed festival, a celebration and ritual renewal of the pharaoh’s strength that took place after he had held the throne for thirty years, then every three or four years after that. Temple rituals included rites that took place all across Egypt, and rites limited to single temples or to the temples of a single deity. Some were performed daily, while others took place annually or occasionally.
The most common temple ritual was the morning offering ceremony, performed daily in temples across Egypt. In it, a high-ranking priest, or sometimes the pharaoh, washed, anointed, and elaborately dressed the deity’s statue before presenting it with offerings. Once the deity had consumed the spiritual essence of the offerings, the items themselves were distributed among the priests.
There were still quite a few less frequent temple rituals, or festivals, with dozens occurring every year. These festivals often went beyond simple offerings to the deities, and could involve anything from reenactments of particular myths to the symbolic destruction of the forces of chaos. Most of these events were likely celebrated only by the priests and took place only inside the temple. However, the most important temple festivals, like the Opet Festival celebrated at Karnak, usually entailed a procession carrying the deity’s image out of the sanctuary in a model barque to visit other meaningful sites, such as the temple of a related deity. Commoners would gather to watch these processions, and sometimes received portions of the unusually large offerings given to the deities on these occasions.
Sacred Sites, Magic, and Oracles
At many sacred sites, the ancient Egyptians worshipped individual animals, which they believed to be manifestations of particular deities. These animals were chosen based on specific sacred markings, which were believed to demonstrate their suitability for the role. Some of these cult animals retained their positions for the rest of their lives, as with the Apis bull worshipped in Memphis as a manifestation of Ptah. Other animals were chosen for much shorter periods. These cults grew more popular in later times, and many temples began raising stocks of such animals from which to choose a new divine manifestation.
The ancient Egyptians used oracles to ask deities for knowledge or guidance. These oracles are known mainly from the New Kingdom onward, although it’s likely they appeared much earlier. People of all classes, including the pharaoh, asked oracles questions and, especially in the late
New Kingdom, their answers could be used to settle legal disputes or inform royal decisions. The most common way to consult an oracle was to pose a question to the divine image while it was being carried in a festival procession, and then interpret an answer from the barque’s movements. Other methods included interpreting the behavior of cult animals, drawing straws, or consulting statues through which a priest apparently channeled. The means of discerning the deity’s will conferred a great deal of influence onto the priests who channeled and interpreted the deity’s message.
Popular religious practices included ceremonies marking important transitions in life, such as birth – because of the danger involved in the process – and naming, because the name was believed to be a crucial part of a person’s identity. The most important of these ceremonies were those surrounding death, because they ensured the soul’s survival beyond it. Other religious practices sought to discern the deities’ will or seek their knowledge. These included the interpreting of dreams, which could be viewed as messages from the divine realm, and the consulting of oracles. People also attempted to affect the behavior of the deities, in order to benefit themselves, through magical rituals.
The word “magic” is the closest translation of the ancient Egyptian term heka. Heka was considered a natural phenomenon, the force that created the universe and which the deities used to work their will. Ancient Egyptians believed that humans could also use heka, and magical practices were closely intertwined with religion. In fact, even the regular rituals performed in temples were considered to be magic. Individuals also frequently used magical techniques for personal goals. Although these purposes might harm others, no form of magic was considered harmful in itself. Instead, magic was seen primarily as a way for humans to prevent or overcome negative occurrences.
reasons, one of the Pharaoh’s jobs was to oversee all state religious activity.
stayed attached to the body after death.
carried out by Osiris and the Assessors of Ma’at. 
they could conceive an heir: Horus. Osiris then entered the underworld and became the ruler of the dead.
Among the history of what we refer to as civilization, we have evidence that the shamanic thread continued and evolved as a component of some earlier human societies. Perhaps the oldest example is that of Soma, a mysterious drink consumed by the Brahmins of India, who are the highest priestly caste in traditional Indian culture. Soma was also used by Zoroastrians of ancient Mesopotamia, meaning it extended beyond the boundaries of modern India. Some of the most ancient texts of the Vedic religions speak at length about 
Acacia’s significance is attested to throughout ancient Egyptian hieroglyphic writings, where some even believe that it is equivalent to the Ished Tree, or the Tree of Life. Historians believe that 
In the Hebrew tradition, acacia is likewise regarded as sacred, and one controversial Israeli scholar even thinks that 
At least by outward appearances, the ancient mystery traditions seem to have been crushed beneath the heel of dogmatic empires, and to have disappeared from mainstream knowledge. Yet, you and I both know that they did not disappear, they merely went into hiding during the millennia of Abrahamic regimes. 
Nephthys, the female complement of Set. These nine gods (and sometimes Horus) were grouped together theologically as the Ennead.
preserve Ma’at in the cosmos by sustaining their deities through offerings, and by performing rituals that forestalled disorder and perpetuated the cycles of nature.
masonic symbols, and to unknowingly give a false interpretation to not only our symbols, but to Freemasonry as a whole.
periods of time as they traveled from place to place and worked on various building projects all throughout the country) would always build several temporary houses, called “lodges”, near their work site, which they used as both shelters and workshops.
which is another one of the many symbols of masonic philosophy and spirituality: 
Freemasons to do the work of Freemasonry (which is to evolve and perfect humanity) within the “lodge” or “workshop”, meaning within the Universe or world of everyday life. This is perhaps the most basic of all of the valuable life lessons that we are indirectly taught by the masonic lodge being a symbol of the Universe or the macrocosm (the “big Universe”). 
the nerves of the spinal column, they also correspond to certain glands in the endocrine system, as well as bodily functions like breathing, digestion, or procreation. 
of the third chakra are topaz and amber, and its animals are the ram and the lion. This chakra’s operating principle is combustion, and its yoga path is Karma Yoga. The Jungian archetype associated with the third chakra is The Magician.
The word magic is presumably derived from Old Persian and possibly from the proto-Indo-European language as meh-gh, which means “to help, power, to be able to.” It’s taken many forms over the years, from everything to indicate the workings of scholars, sages, Zoroastrian priests, rituals, spells, and eventually related to something or someone not of your religion. If you didn’t understand it as part of your personal religious upbringing, it was considered magic, especially by both Judaism and Christianity (13/14c C.E) . In Frazer’s The Golden Bough, he illustrates a very thorough journey from folklore, myth, magic, and religion, to the science of modernity. From what I have so far deduced and experienced, the knowledge and wonder of discovering how the natural world works is what magic has been for thousands of years. It’s learning, understanding, exploring, and working in conjunction with the natural world. Forget the word’s baggage and take it back to its origins: the wonder of the natural world that brings us awe and teaches us reverence and respect.
The “magical” feelings evoked are the impetus for the process of discovery. We first see something that entices us, intrigues us, gives us a certain spark of interest and imagination. What did we just see? What happened there? Then, we may try to recreate it, seek its origin, find out how to do what it is we saw. “To be able to” means we’re learning magic. From the learning how to do, we wonder and our interest continues. We start dissecting, breaking apart the machine of nature to figure out its meaning, its purpose, and its origin. We might take a path through religion to get there, or we may jump right to science – either is an option. Once we find the how, we seek the why.
I believe it’s the discovery of the world around us that is magical. It persuades us to keep seeking and searching for the mysteries of nature and science. It speaks to us of understanding our world – not just the laws of men but also the laws of nature and whatever source it is that keeps us all “together.” Some may call it God, The Force, Allah, Jehovah, Yahweh, Diana, Odin, the Tao, Krishna, and a host of other names. Perhaps they are just human mirrors of the same “thing” that ties us together. Perhaps that is the thing I am truly seeking: smashing the mirrors to understand what lies on the other side. 
Spinoza laid the groundwork for radical thought (in 17th C Europe) regarding the existence and definition of God. Much like Mozart as the pinnacle of Baroque music, Spinoza was the pinnacle of Latin academic writings in rationalist philosophy. According to Spinoza, God is Nature, and Nature is God. 
the revitalization of the Indian spirit which was to follow.
and brotherhood to illuminate the way for troubled souls whose path is shrouded by the shadows of oppression.
who was to follow in the noble footsteps of H.P. Blavatsky, were suitably imbued in Annie Besant from those days of her youth; both by the blessings of congenital inherence, further due to the endeavors and trials of earlier life. 
a theosophical college, however later took shape along the lines of Hindu spirituality, as an institution dedicated the ideals of unity, rationality, and harmony between differing sects and subdivisions then existent in the Hindu community.
Samaj’s ideals of reformed Hindu culture. 
expansion. A shortage of funds towards this end led Besant to join hands with Malviya and Kameshwar Singh (1860 – 1929), the Maharaja of Darbhanga, who were jointly responsible for financing much of the endeavor. 
University Society, who were responsible for the campaign for the university’s establishment. Other theosophists from around the world traveled to India to assist with this, among them George Arundale (1878 – 1945) and Francesca Arundale (1847 – 1924).
(Calcutta, 1925). Further, she wrote a variety of books and pamphlets on the topics of sociology, physics, physiology, biology, and the status of women in society.
believing birth control methods within marriage to be the answer to the problem of over-population. However, it is likely that she discarded this perspective on birth control upon deepening her involvement in the Theosophical Society – birth control being against the philosophy set forward by Madame Blavatsky’s Master K. H.
alternate institute of learning on the wayside of society, succeeded in establishing itself as one of the most prestigious and renowned of India’s learning establishments.
the movement led him to recognize not only her Association, but further all the Scout organisations in the country, as part of the international Boy Scouts movement. As a result of her efforts, she was made the Honorary Scout Commissioner for India, and in 1932 Lord Baden-Powell conferred upon her the highest Scout distinction: the Badge of the Silver Wolf.
manifestations of her Hindu-inspired spiritual ideals.
were a number of booklets and pamphlets for general English-speaking readers. It was largely these efforts of Annie Besant, alongside those of Swami Vivekananda, which served to introduce the multifarious gems of India’s treasure chest of wisdom to the world of the West.
Freemasonry’s goal is to “perfect humanity.” To perfect humanity, it needs a group of individuals that are willing to work and abide by its principles. Freemasonry’s principles are not those of a specific individual, religion, or philosophy. These principles are moral and ethical in nature; morality and ethical behavior are for the collective and affect the collective. Religion, politics, civil obedience – these are preferences which affect the individual. There is a reason that individual preferences are kept out of the Lodge room; the individual ego and desire doesn’t have a “special snowflake” place within Freemasonry.
not dismissing, the rest. Yet, in the end, they work toward the good of the collective, which in turn, works towards the good of Humanity.
by individuals working with a collective mind, a collective heart, and a collective intention. The Lodge is an entity of individuals but it too is “a single mind.” It is an individual collective, like a brain filled with firing neurons. It is not the Borg, there is no assimilation or lack of individuality; it is a melting pot. It is a collection of living stones, all in the process of perfection to create something greater than themselves. We are not stones that stand alone. There is no purpose in that. It’s in the group, the collective, that we can build that place that “shelters humanity” and provides a place of advancement for the entire human race.