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A

MAZE

IN

ZAZAZA ENTER ZAZAZA

ZAZAZAZAZAZAZAAZAZAZAZAZAZAZ

ZAZAZAZAZAZAZAZAZAAZAZAZAZAZAZAZAZAZ

THE

MAGIKALALPHABET

ABCDEFGHIJKLMNOPQRSTUVWXYZZYXWVUTSRQPONMLKJIHGFEDCBA

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WORK DAYS OF GOD

Herbert W Morris D.D.circa 1883

Page 22

"As all the words in the English language are composed out of the twenty-six letters of the alphabet,.."

 

 

LIGHT AND LIFE

Lars Olof Bjorn 1976

Page 197

"By writing the 26 letters of the alphabet in a certain order one may put down almost any message (this book 'is written with the same letters' as the Encyclopaedia Britannica and Winnie the Pooh, only the order of the letters differs). In the same way Nature is able to convey with her language how a cell and a whole organism is to be constructed and how it is to function. Nature has succeeded better than we humans; for the genetic code there is only one universal language which is the same in a man, a bean plant and a bacterium."

"BY WRITING THE 26 LETTERS OF THE ALPHABET IN A CERTAIN ORDER

ONE MAY PUT DOWN ALMOST ANY MESSAGE"

 

 

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ME
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"BY WRITING THE 26 LETTERS OF THE ALPHABET IN A CERTAIN ORDER

ONE MAY PUT DOWN ALMOST ANY MESSAGE"

 

 

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HISTORY OF GOD

Karen Armstrong 1993

The God of the Mystics

THE

BOOK OF CREATION

Page 250

"THERE IS NO ATTEMPT MADE TO DESCRIBE THE CREATIVE PROCESS REALISTICALLY

THE ACCOUNT IS UNASHAMEDLY SYMBOLIC AND SHOWS GOD CREATING THE WORLD BY MEANS

OF LANGUAGE AS THOUGH HE WERE WRITING A BOOK BUT LANGUAGE HAS BEEN ENTIRELY

TRANSFORMED AND THE MESSAGE OF CREATION IS NO LONGER CLEAR EACH LETTER OF THE

HEBREW ALPHABET IS GIVEN A NUMERICAL VALUE BY COMBINING THE LETTERS WITH THE

SACRED NUMBERS REARRANGING THEM IN ENDLESS CONFIGURATIONS THE MYSTIC WEANED

THE MIND AWAY FROM THE NORMAL CONNOTATIONS OF WORDS"

 

 

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THERE IS NO ATTEMPT MADE TO DESCRIBE THE CREATIVE PROCESS REALISTICALLY

THE ACCOUNT IS SYMBOLIC AND SHOWS GOD CREATING THE WORLD BY MEANS OF LANGUAGE

AS THOUGH WRITING A BOOK BUT LANGUAGE ENTIRELY TRANSFORMED

THE MESSAGE OF CREATION IS CLEAR EACH LETTER OF

THE

ALPHABET

IS

GIVEN

A

NUMERICAL

VALUE BY COMBINING THE LETTERS WITH THE SACRED NUMBERS

REARRANGING THEM IN ENDLESS CONFIGURATIONS

THE MYSTIC WEANED THE MIND AWAY FROM THE NORMAL CONNOTATIONS OF WORDS

 

 

 

FINGERPRINTS OF THE GODS

A QUEST FOR THE BEGINNING AND THE END

Graham Hancock 1995

Chapter 32

Speaking to the Unborn

Page 285

"It is understandable that a huge range of myths from all over the ancient world should describe geological catastrophes in graphic detail. Mankind survived the horror of the last Ice Age, and the most plausible source for our enduring traditions of flooding and freezing, massive volcanism and devastating earthquakes is in the tumultuous upheavals unleashed during the great meltdown of 15,000 to 8000 BC. The final retreat of the ice sheets, and the consequent 300-400 foot rise in global sea levels, took place only a few thousand years before the beginning of the historical period. It is therefore not surprising that all our early civilizations should have retained vivid memories of the vast cataclysms that had terrified their forefathers.
Much harder to explain is the peculiar but distinctive way the myths of cataclysm seem to bear the intelligent imprint of a guiding hand.l Indeed the degree of convergence between such ancient stories is frequently remarkable enough to raise the suspicion that they must all have been 'written' by the same 'author'.
Could that author have had anything to do with the wondrous deity, or superhuman, spoken of in so many of the myths we have reviewed, who appears immediately after the world has been shattered by a horrifying geological catastrophe and brings comfort and the gifts of civilization to the shocked and demoralized survivors?
White and bearded, Osiris is the Egyptian manifestation of this / Page 286 / universal figure, and it may not be an accident that one of the first acts he is remembered for in myth is the abolition of cannibalism among the primitive inhabitants of the Nile Valley.2 Viracocha, in South America, was said to have begun his civilizing mission immediately after a great flood; Quetzalcoatl, the discoverer of maize, brought the benefits of crops, mathematics, astronomy and a refined culture to Mexico after the Fourth Sun had been overwhelmed by a destroying deluge.
Could these strange myths contain a record of encounters between scattered palaeolithic tribes which survived the last Ice Age and an as yet unidentified high civilization which passed through the same epoch?
And could the myths be attempts to communicate?

A message in the bottle of time

'Of all the other stupendous inventions,' Galileo once remarked,

what sublimity of mind must have been his who conceived how to communicate his most secret thoughts to any other person, though very distant either in time or place, speaking with those who are in the Indies, speaking to those who are not yet born, nor shall be this thousand or ten thousand years? And with no greater difficulty than the various arrangements of two dozen little signs on paper? Let this be the seal of all the admirable inventions of men.3

If the 'precessional message' identified by scholars like Santillana, von Dechend and Jane Sellers is indeed a deliberate attempt at communication by some lost civilization of antiquity, how come it wasn't just written down and left for us to find? Wouldn't that have been easier than encoding it in myths? Perhaps.
Nevertheless, suppose that whatever the message was written on got destroyed or worn away after many thousands of years? Or suppose that the language in which it was inscribed was later forgotten utterly (like the enigmatic Indus Valley script, which has been studied closely for more than half a century but has so far resisted all attempts at decoding)? It must be obvious that in such circumstances a written / Page 287 / legacy to the future would be of no value at all, because nobody would be able to make sense of it.
What one would look for, therefore, would be a universal language, the kind of language that would be comprehensible to any technologically advanced society in any epoch, even a thousand or ten thousand years into the future. Such languages are few and far between, but mathematics is one of them - and the city of Teotihuacan may be the calling-card of a lost civilization written in the eternal language of mathematics.
Geodetic data, related to the exact positioning of fixed geographical points and to the shape and size of the earth, would also remain valid and recognizable for tens of thousands of years, and might be most conveniently expressed by means of cartography (or in the construction of giant geodetic monuments like the Great Pyramid of Egypt, as we shall see).
Another 'constant' in our solar system is the language of time: the great but regular intervals of time calibrated by the inch-worm creep of precessional motion. Now, or ten thousand years in the future, a message that prints out numbers like 72 or 2160 or 4320 or 25,920 should be instantly intelligible to any civilization that has evolved a modest talent for mathematics and the ability to detect and measure the almost imperceptible reverse wobble that the sun appears to make along the ecliptic against the background of the fixed stars..."

"What one would look for, therefore, would be a universal language, the kind of language that would be comprehensible to any technologically advanced society in any epoch, even a thousand or ten thousand years into the future. Such languages are few and far between, but mathematics is one of them"

"WRITTEN IN THE ETERNAL LANGUAGE OF MATHEMATICS"

 

 

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THE MAGIC MOUNTAIN

Thomas Mann 1875 1955

Page 496

"There is both rhyme and reason in what I say, I have made a dream poem of humanity. I will cling to it. I will be good.

I will let death have no mastery over my thoughts. For therein lies goodness and love of humankind, and in nothing else.”

Page 496 / 497

“Love stands opposed to death. It is love, not reason, that is stronger than death . Only love, not reason, gives sweet thoughts.

And from love and sweetness alone can form come: form and civilization, friendly and enlightened, beautiful human

intercourse–always in silent recognition of the blood - sacrifice. Ah, yes, it is it is well and truly dreamed. I have taken stock

I will keep faith with death in my heart, yet well remember that faith with death and the dead is evil, is hostile to mankind, so

soon as we give it power over thought and action.For the sake of goodness and  love, man shall let death have no sovereignty over

his thoughts. – And with this – I awake.

For I have dreamed it out to the end , I have come to my goal.”

 

After this short meeting with their good and trusted friend Thomas. Alizzed and the scribe thanked him most genuinely for the benefit

of his wisdom in the matter of their quest, and saying their good byes wished the other well a not unusual seven times, and of course

promised not to leave it quite so  long in the future

 

 

THE BULL OF MINOS

Leonard Cottrell 1953

THE QUEST CONTINUES

Page 90

“ Out in the dark blue sea there lies a land called Crete a rich and lovely land washed by the waves on every side,

densely peopled and boasting ninety cities… One of the ninety towns is a great city called Knossos, and there, for nine years,

King Minos

ruled and en-joyed the friendship of almighty

Zeus.” 

 

 

SECRET CHAMBER

Robert Bauval

1

999

The Prophecy of Monte Libyco
THE CORPUS HERMETICUM

Page 17
"Although we have reserved a full chapter for the Hermetic writings and their influence on modern esoteric thinking, a brief treatment on the problems they have raised is, I think, necessary at this stage.
There is much debate amongst academics on the actual origins and age of the Hermetic writings and thus, by extension, the Hermetic prophecy related to Giza or Monte Libyco. Most scholars agree that the Hermetic texts (also known as the Corpus Hermeticum or Hermetica, for short) were finally written down in their present form by unknown 'Hellenised' Egyptians or, as the case may be, 'Egyptianised' Hellens (Greeks) in the ancient city of Alexandria sometime between the last century BC and the second century AD. There are two groups of texts, one known as the 'philosophical' texts and the other known as the 'technical' or 'alchemical' texts.l? It is the 'philosophical' texts which concern us most in our investigation. Most were written in Greek but some, probably older texts, are in the ancient Egyptian Coptic language. These were found in 1945 at Nag Hammadi in Upper Egypt.18
The Hermetica contains some twenty-one books; there are eighteen so-called Libelli that form part of the main corpus, as well as three so-called Latin Asclepius. There is also a collection of short 'excerpts' and 'fragments' which are generally considered part of the Hermetica.19 It is not clear how many authors contributed to the Hermetica, as all the books are ascribed to Hermes Trismegistus (Hermes the Thrice Great). Hermes, as we have seen, was equated by the Greeks with the Egyptian wisdom god Thoth (Tehuti in Egyptian). It is important to realise, however, that in the Hellenistic world (and later in Renaissance Europe), Hermes Trismegistus was not quite the same figure as his Egyptian prototype, whom we shall discuss in greater detail shortly. Hermes Trismegistus, in actual fact, is an Egyptian Hermes, a syncretism or coalition, as it were, between Thoth and the Greek Hermes but also with a pedigree not unlike the biblical Enoch or the Arabian Idris, a legendary figure recording the wisdom and knowledge of the pre-Flood era and preserving it for the benefit and future of mankind. As for his epithet 'The Thrice Great', it probably does come, however, from the ancient Egyptians who, as early as the third century BC, often referred to Thoth as 'Great-Great', 'Very Great' or 'Thrice Great,.20 The motive for attributing their works to this semi-divine, mythical character, according to the scholar Walter Scott, 'must have been similar to that which made a Jew write a Book of Daniel, or a Book of Enoch, instead of a book of his own,21 In those times there was a tendency, says Scott, 'to lean on the / Page 18 / support of authority and tradition'; the god Thoth of the Egyptians had, for thousands of years before, been attributed divine knowledge and wisdom from the gods which he then imparted to humans in his famous 'Books'. According to ancient Egyptian tradition, there were some forty- two books belonging to Thoth. In his study of the Egyptian gods, Egyptologist George Hart provides a series of titles for Thoth that defines the paramount role of this god as the protector of 'Truth' and as the emissary of the sacred wisdom of the gods.22 These titles or epithets are 'mightiest of the gods'; 'lord of the sacred words'; 'Thoth the Great, the Great, the Great', i.e. Hermes- Thoth the Thrice Great. Thoth, writes Hart, as the 'lord of the sacred words', gave to the Egyptians the knowledge of how to write by picture symbols, hence hieroglyphs could always possess a magical force. Scribes regarded themselves as 'followers of Thoth'. Thoth represented to the Egyptians the embodiment of all / Page 19 /  scientific and literary attainments, being in command of all 'the sacred books in the House of Life'. The 'House of Life' (Per Ankh) was a revered resource centre accessible only to scribes, containing a wealth of knowledge. . . all under the protection of Thoth . . .23
This 'knowledge' and 'wisdom', Hart says, was deemed too secret for profane eyes, and was only accessible to a few initiates. Indeed, a knowledge that was so powerful was harboured in the sanctuary-library or House of Life of Thoth and, according to one ancient papyrus dated to the Pyramid Age, it was 'not even possessed by the pharaoh himself'.24 Lucie Lamie, the daughter of the famous Egyptologist and symbolist R. A. Schwaller de Lubicz, gave a vivid description of this mysterious 'House of Life' allocated to Thoth and his wisdom-books:
Is the 'House of the Seat of Life' mentioned on one of the vases of the First Dynasty Serpent King, the prototype of the 'House of Life', the 'University' of the late dynastic period? It was in the 'House of Life' that the young scribes learned the meaning of the hieroglyphs, mathematics, geometry, astronomy, medicine and all that concerned the ritual and maintenance of the temples - in short everything necessary for life on earth and in the other world. The stone vases of the first two dynasties, heaped in the galleries under the stepped pyramid of Zoser, along with ivory tablets and clay seals, reveal an elaborate system of administration. Writing was by this time completely constituted. This implies a long previous development; yet this development, as well as the origins of the written language, remains mysterious.25
Author and historian Peter Tompkins offers some tantalising glimpses on what the 'mysterious' quality of the hieroglyphs might be in the foreword he wrote to John Anthony West's book Serpent in the Sky:
(Schwaller) de Lubicz was well versed in Hermetic wisdom. . . [and] soon found the same wisdom built into the glyphs, statues and temples of Egypt. By interpreting the ancient Egyptian Hieroglyphs as symbolic carriers or a Hermetic message, de Lubicz discovered in Egypt the earliest known source of Sacred Science which forms the basis of what has become known as the Perennial Philosophy, fragments of which have been kept alive among Gnostics, Sufis, Cabalists, Rosicrucians, and Masons, but primarily by a series of enlightened and clairvoyant masters 26
It is very clear, therefore, that by attributing the Hermetic writings to Hermes the Thrice Great, i.e. Thoth, the ancient writers - or more likely the compilers - of these texts grafted upon them the highest possible pedigree: that of being directly linked to the divine and supreme wisdom / Page 20 / and 'Word' of God. Now for a long time the Hermetic writings were lost to history. From about the fourth century AD till the late fifteenth century AD little was heard of them in Western Europe, and they were assumed lost for ever.27 However in 1460, by one of those propitious and strange synchronicities of history, an almost intact copy of the full Hermetica was found and delivered to Cosimo di Medici, the Doge of Florence and 'Father of the Italian Renaissance'.28 The first of the Libelli, known under the mysterious title of Poimandres, was soon translated by Cosimo's protege, the scholar and linguist Marsilio Ficino. So powerful was the effect of the Hermetica on the scholars of that epoch that many modern students of the Renaissance, notably the late Dame Frances Yates of the Warburg Institute, became convinced that these texts, with the philosophy and 'magic' that they extolled, gave a new impetus to the Renaissance whose reverberations were still strongly felt in the Enlightenment of the seventeenth century,29  

"one of those propitious and strange synchronicities of history"

Page 21

 By the late fifteenth century Hermes Trismegistus's popularity as a teacher of divine wisdom30 was, among the intellectuals, the merchants, the bankers and even the clergy, beginning to rival that of Jesus. Indeed, were it not for fear of persecution by the Papal Inquisition, some scholars have conjectured that the Hermetica's fame would have surpassed that of the New Testament..31 The authority and driving force that buttressed the Hermetica was that divine revelations, akin to those received by Moses on Mount Sinai, had been handed to Hermes Trismegistus. Cyril of Alexandria quotes a fine example to illustrate this approach from a Hermetic text that he says was written in Athens. In it the author presents 'our Hermes as seen through the eyes of an Egyptian priest'. In this tract the anonymous Athenian Hermetist depicts Hermes in the same unmistakably Egyptian terms as those in which Artapanus had envisaged Moses (Cyril of Alexandria - Contra Julianum i548ac). So
convinced were the Renaissance scholars of this that some went as far as to petition the Pope that the Hermetica should be canonised and be made part of the Christian teachings of the Church. One such erudite scholar was Francyois Foix de Candalle, better known as Flussas. .In 1574 he published a Latin version of the Poimandres and dedicated it to the Holy Roman Emperor Maximilian II. In his dedication Flussas wrote that 'Hermes Trismegistus attained to a knowledge of divine things surpassing that which was revealed to the Hebrew Prophets, and equalling that of the Apostles and Evangelists'32:
What more is made known to us by those who were instructed by our Saviour Himself? And yet this man (Hermes) was anterior in time, not only to the disciples of our Lord, but also to all the prophets and teachers of our Law and, as the ancients say, to Moses himself.33
Another who risked the papal dungeons for his outward support of the Hermetica was the Italian scholar Francesco Patrizi, who published the Libelli of the Corpus Hermetica with a preface addressed to Pope Gregory XIV. After extolling the virtues of the Hermetica and the supreme wisdom and 'philosophy' of Hermes Trismegistus, Patrizi then makes this extraordinary request to the Pope:
I would have you, then, Holy Father, and all future Popes, give order that some of the books which I have named (prominent among these was the Hermetica) shall be continually taught everywhere, as I have taught them for the last fourteen years at Ferrara. . .34
                                         

 

 

HEARKEN

THEE THINE INNER

I

ALL

LANGUAGES AND NUMBERS NUMBERS AND LANGUAGES

ARE

SINGING THE SAME SONG

DANCING THE SAME DANCE

 

 

SECRET CHAMBERS

Robert Bauval

1

999

Page 82

THE EYE AND THE IRON THRONE OF OSIRIS

"There is a great deal of debate and confusion concerning the etymology of the name Osiris and the mysterious symbols attached to it. It may , surprise the reader to learn that the name is not Egyptian but Greek. The true and original name of the god in its most ancient form was As-Ar or Ausar, composed by two hieroglyphic signs of the 'throne' and the 'eye'.
Page 83

It is only much later, around 500 BC or so, that the Greeks gave it its classical pronounciation. The 'throne' almost certainly symbolises the 'throne of Osiris' or, more generally, the 'throne of divine kingship' -and in its other-worldly connotation, it may also stand for the 'throne of Osiris in the Duat'. Such a conclusion conforms with the role and function of Osiris as'Lord of the Duat' and, at any rate, is confirmed by the many depictions in funerary art showing Osiris sitting on a throne in the so-called 'Judgement scene' where the god dispatches his verdict on the souls of the dead. There is an interesting variation of this depiction, however, in which Osiris is seen sitting on his throne placed on the summit of a pyramid or mound (see Fig. 13).107 Concerning this last, Rundle Clark had this to say:
In this version (depiction) the central object is a mound which is approached by steps. Inside is either the recumbent figure of Osiris or a figure which represents him illumined by the night sun during its underworld journey. The stepped hill is, of course, the Primeval Mound, but this time it is given directions. The goddesses of North and South, and sometimes signs for East and West, decorate the outside of the steps. . . .Above the mound Osiris sits enthroned, protected sometimes by a goddess, and approached by Horus and Thoth and a peculiar being carrying two stiff serpents arranged in an X. The first god (Horus) to approach Osiris presents him with the Horus Eye - the old motif of the recovery of Osiris which is as old as the Pyramid Texts... The figure with the crossed serpents is probably the Divine Word. . .108
One of the most potent symbols of ancient Egypt is the Udjet sign, which is depicted by an 'eye'. So ingrained was this symbol that it has survived to this day, generally used as a talisman to ward off evil and danger .109 Although the term Udjet is of the feminine gender, the 'eye' is that of a falcon and is clearly associated with primitive falcon gods such as Horus and Sokar110 In his detailed study of the Udjet symbol, R.T. Rundle Clark shows that the 'eye' was also associated with the sun and the moon that represented the two eyes of the cosmic falcon. 111 Since one of these 'eyes', the moon, wanes and waxes in a cycle of one month, the ancients used numerical fractions of the value one to design the Udjet symbol; the act of 'putting together' the Udjet-eye symbolised the return of the full moon which, according to Clark, signalled the idea 'that all is well' and that 'Maat', the cosmic order, is undisturbedl12:
    I am seeking the Eye of Horus, that I might bring it back and count it. . . I am Thoth who brings back Maat . . . I am he who returns the Udjet Eye, I am he who abolishes its dimness, when its brightness was damaged. . . in the House of the Moon. . . 113

"I am seeking the Eye of Horus, that I might bring it back and count it."

 

5
HORUS
 -
 -
 -
-
H
8
8
8
-
O
15
6
6
-
R
18
9
9
-
U
21
3
3
-
S
19
10
1
5
HOURS
81
36
27
-
-
8+1
3+6
2+7
5
HORUS
9
9
9
-
-
-
-
-
-
-
-
-
-
5
VENUS
-
-
-
-
SUN
54
9
9
-
VE
27
9
9
 -
VENUS
81
18
18
-
-
1+8
8+1
8+1
5
VENUS
9
9
9

 

VENUS - SUNEV

81 18 9 9 18 81

Page 84

"Egyptian literature is full of references to the 'bringing back of the Eye'. This strange motif, for example, is repeated no less than four hundred times in the spells and incantations of the Pyramid Texts and many scores more throughout the whole corpusof these ancient texts. The thematic myth associated with the 'eye of Horus' revolves around an epic battle that supposedly took place between Horus and his uncle Seth, with these two deities quarrelling over the throne of Osiris. After a raging fight that went on for several years, Horus lost his left eye and Seth lost his testicles.114 The battle finally ends when Thoth intervenes and persuades the contenders to put their case for arbitration before the council of the gods, known sometimes as The Great Ennead115 The outcome is in favour of Horus, who is crowned as the first legitimate divine king of the Osirian Kingdom. As soon as his coronation is over, Horus journeys into the realm of the Underworld-Duat in search of the 'body' of his father, Osiris. He then presents to the listless body of Osiris the 'Eye', whence Osiris is immediately revived:

 

THE

I

OF

HORUS

 

6
OSIRIS
-
-
-
-
OS
34
7
7
-
I
9
9
9
-
R
18
9
9
-
I
9
9
9
-
S
19
10
1
6
OSIRIS
89
44
35
-
-
8+9
4+4
3+5
6
OSIRIS
17
8
8
-
-
1+7
-
-
6
OSIRIS
8
8
8


O Osiris the king, I bring to you the Eye of Horus . . .O Osiris the king, Horus has put his Eye on your brow in its name of Great-of-Magic . . . Live, O my father Osiris the king, for I set for you the Eye of Horus on you116

O Horus who is (also) this Osiris the king, take the uninjured Eye of Horus. O Horus who is this Osiris the king, I paint it on your face for you, for Horus painted his uninjured Eye. O king, I attach your eyes to your face for you intact, so that you may see with them. . .117

O my father the king, the doors of the sky are opened for you. . . stand up and see this, stand up and hear this which your son Horus has done for you: he smites him (Seth) who smote you. . .118. . . may you remove yourself to the sky upon your iron throne... 119
Stand up for me, O my Father; stand up for me, O Osiris the king, for I am indeed your son, I am Horus. . . I have installed you, of my father Osiris the king, upon the throne, , .120"
 

 

1
I
9
9
9
2
ME
18
9
9
3
MER
36
18
9
4
SETH
52
16
7
5
HORUS
81
27
9
6
OSIRIS
89
35
8
-
-
-
-
-
-
-
-
-
-
3
EYE
35
17
8
4
EYES
54
18
9
4
 KING
41
23
5
4
IRON
56
29
2
6
THRONE
80
35
8
-
-
-
-
-
-
-
-
-
-
2
OR
33
15
6
4
IRON
56
29
2
5
ORION
71
35
8
-
-
-
-
-
-
-
-
-
-
3
SUN
54
9
9
4
RAYS
63
18
9
4
EYES
54
18
9

 

Page 86

"This word is formed by three signs, an 'eye-shaped' symbol, an 'owl' and a 'standard or post', all forming the phonetic word 'M(e)r'. Edwards showed that the determinative for the word 'r', which means 'to ascend', is, in fact, the sign to denote a stepped pyramid or Primeval Mound.124 He then pointed out that the 'm' sign, which means 'place', has led him to conclude that the word 'Mer', therefore, could mean 'the place of Ascension'."

 

 

THINK

99

NAMES OF GOD

THINK

THAT I THAT

ISISIS

THINK ME THINK

MASS ENERGY ENERGY MASS

 

 

SECRET CHAMBERS

Robert Bauval

1

999

Page 84

"In these passages from the Pyramid Texts we are thus provided with a potent link between the 'Eye' and 'Throne' symbols, both now merging with the resurrection or reawakening of Osiris in his tomb. Let us hold this strange imagery in our mind while we return to the depictions in Fig. 10 (fig omitted) showing the Primeval Mound and the House of Sokar. In this depic-tion it is obvious that the throne is intended to represent the 'Benben' symbol, for it was the latter that was deposited by the Bennu-Phoenix on the summit of the original Primeval Mound whe)'1 the new age was / Page 85 /announced. And this imagery, of course, takes us to the monumental pyramids themselves, for as we have noted for many researchers including Dr I.E.S. Edwards the stepped pyramids of the third Dynasty were almost certainly representative of the Primeval Mound.121 Indeed, the hieroglyphic sign of a stepped pyramid was often used to denote the Primeval Mound.122 It is also known that the true, smooth-faced pyramids of the Fourth Dynasty, which include the Giza group, incor-porated within their structural core a stepped pyramid, a fact that is very suggestive that they, too, were to be regarded as symbolic of the Primeval Mound.123 In Fig. 13 (figure omitted) showing the Primeval Mound on which Osiris is seated on the throne, the Mound itself is fixed along the four astronomical directions, again a strong clue that it is meant to represent a classical pyramid monument whose four sides were always aligned towards the four astronomical (or cardinal) directions. This notion is / Page 86 / further strengthened by the analysis made by Dr Edwards for the word 'Mr', which stood for 'pyramid'. This word is formed by three signs, an 'eye-shaped' symbol, an 'owl' and a 'standard or post', all forming the phonetic word 'M(e)r'. Edwards showed that the determinative for the word 'r', which means 'to ascend', is, in fact, the sign to denote a stepped pyramid or Primeval Mound.124 He then pointed out that the 'm' sign, which means 'place', has led him to conclude that the word 'Mer', therefore, could mean 'the place of Ascension'.125

 

 

THINK

99 NAMES OF GOD GOD OF NAMES 99

I

ME

MER

MOTHER

 

1
I
9
9
9
2
ME
18
9
9
3
M+E+R
36
18
9
-
-
-
-
-
-
-
-
-
-
-
MER
-
-
-
-
ME
18
9
9
-
R
18
9
9
3
MER
      
-
-
-
-
-
-
-
-
-
-
6
MOTHER
-
-
-
-
M
13
4
4
-
O+T+H
43
16
7
-
E
5
5
5
-
R
18
9
9
6
MOTHER
79
34
25
-
Add to Reduce
7+9
3+4
2+5
6
First Total
16
7
7
-
Reduce to Deduce
1+6
-
-
6
MOTHER
7
7
7

 

 

SECRET CHAMBERS

Robert Bauval

1

999

Page 86

"Now it is unquestioned that the only physical objects that could literally be said to have 'ascended' to the summit of monumental pyramids were, of course, the Benben pyramidions, the symbols of the astral 'soul' of the transfigured Osiris-king. Thus in Fig. 13 we have the symbols of Osiris (or his 'soul'), the 'eye' and the 'throne', all meeting together at the summit of the Primeval Mound or pyramid - which should now make it clear to us that, on the one hand, the symbol of a Benben Stone with the Eye, especially when placed on the top of the 'Primeval Mound' or Pyramid, is fully interchangeable with, on the other hand, the symbol of 'the throne with the eye' - the latter forming the name of Osiris. Algebraically then, Benben with Eye = Throne with Eye = Osiris.
The reader is now asked to recall how, in the Pyramid Texts, the original Benben Stone was said to be made of iron ('star' matter, i.e. meteoritic iron). It is, therefore, very significant to note that in the Pyramid Texts the 'throne' of Osiris is frequently said to be made of 'iron', the same cosmic stuff from which the 'bones' of the astral souls were also made:
I [the Osiris-king] ascend to the sky. . . I sit on this iron throne of mine. . .126
May you [the Osiris-king] remove yourself to the sky upon your iron throne. . .12 You will ascend to the sky. . . you being seated upon your iron throne. . . you have traversed the Winding Waterway in the north of the sky as a star. . . the Duat has grasped your hand at the place where Orion is . . . (the celestial 'Giza '?)128 Now here is the consequence of all this: the idea of the returning phoenix coming to 'the place where Orion is' (i.e. the celestial Giza l29) in order to announce a new messianic age is symbolised by the act of placing a capstone on top of a monumental pyramid. An idea, of course, that is also applicable to the return of a messianic figure at the opening of a new age which, in Christian lore, suggests similarities with the 'Second Coming' of Christ. Page 87 / Fig. J S. Pyramid texts. Note 'throne and eye' name of Osiris compounded with the name of the pharaoh Unas (in the cartouche).
The reader will notice, however, that in Fig. 13 there is within the Pyramid/Mound itself another figure, that of a hawk-headed mummified man lying on its back. Rundle Clark described this mysterious entity as the 'recumbent figure of Osiris or a symbol which represents him'. But what symbol could that be? A clue is given by Wallis Budge in his description of the combined god Osiris-Sokar 'in which he appears as a hawk-headed mummy'.130 There is, too, an almost identical recumbent hawk-headed figure depicted on the wall of the temple of Denderah in Upper Egypt which is also referred to as Sokar-Osiris of Busiris131 (see Fig. 8) . Here we see Sokar-Osiris lying on a catafalque or bed the base of which is shaped like the Aker lion; on one side of the bed stands the goddess Isis, and on the other side Nephtys.132 It is clear that by equating this imagery to the statement made in the Shabaka Stone quoted on page 66 we get, in fact, the very same imagery in words.
Bearing all this in mind, let us now compare Fig. 1 showing the Fifth Division and the House of Sokar with Fig. 10 showing the stepped pyramid/Mound and Osiris on his throne. In Fig. 13 we see the god Sokar holding the plumes of the giant serpent in the House of Sokar surmounted by a Pyramid/Mound, and in Fig. 13 we see the same entity lying within or under a stepped-pyramid/Mound. The 'Mound' in Fig. 13 is, as Rundle Clark pointed out, a representation of the 'Creation Mound'. But what of the 'Mound' in Fig. 10? Let us examine this / Page 87/ 88 / Let us examine this / 'Mound' more closely. At the top of the Mound in Fig. 10 are two symbols, one a human head and the other a bell-shaped object (identified, as we have seen earlier, as an omphalos or sacred geodetic marker)"

 

8
O
M
P
H
A
L
O
S

-

-

-

-

-

-

-

-

-

-

-

-
15
13
16
8
1
12
15
19
+
=
99
9+9
=
18
1+8
=
9

NINE

9

-
6
4
7
8
1
3
6
1
+
=
36
3+6
=
9

-

-

9
NINE
9
8
O
M
P
H
A
L
O
S
-
-
-
-
-
-
-
-
-
-
-

 

THE PRIMEVAL MOUND KNOWN AS THE

OMPHALOS

 

8
 O M P H A L O S
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
  
8
        
8
EIGHT
8
8
 O M P H A L O S
-
-
-
-
-
-
-
-
-
-
-

6

 - -

8

 - -

6

10

+

=

30

3+0

=

3

 - 3 THREE

3
-

1+5
-
-
-
-
-

1+5

 1+9
-
-
-
-
-
-
-
-
-
-
-
 15

-

-

 8

-

-

 15 19
+
=
57
5+7
=
12
1+2
3
THREE
3
8
O
M
P
H
A
L
O
S
-
-
-
-
-
-
-
-
-
-
-
15
13
16
8
1
12
15
19
+
=
99
9+9
=
18
1+8
9

NINE
9
-
 1+5 1+3 1+6

-

-

 1+2 1+5 1+9
-
-
-
-
-
-
-
-
-
-
-
 6 4 7

-

-

 3 6 10

+

 = 36 3+6

=

9

 

 9

NINE

9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
 1

-

-

1

-

-

1

-

 1

ONE

1
-
-
-
-
 8 1

-

-

-

 + =

9

-

-

9

-

 9

NINE

9
-
 6 4 7 8 1 3 6 1 + = 36 3+6 = 9

-

 9

NINE

9
8
O
M
P
H
A
L
O
S
-
-
-
-
-
-
-
-
-
-

 

 

-
8
O
M
P
H
A
L
O
S
-
-
-
-
-
--
-
-
-
-
- -
6
-
-
8
-
-
6
1
+
=
21
2+1
=
3
=
3
=
3
- -
15
-
-
8
-
-
15
19
+
=
57
5+7
=
12
1+2
3
=
3
-
8
O
M
P
H
A
L
O
S
-
-
-
-
-
--
-
-
-``
-
- -
-
4
7
-
1
3
-
-
+
=
15
1+5
=
6
=
6
=
6
- -
-
13
16
-
1
12
-
-
+
=
42
4+2
=
6
=
6
=
6
-
8
O
M
P
H
A
L
O
S
-
-
-
-
-
--
-
-
-
-
- -
15
13
16
8
1
12
15
19
+
=
99
9+9
=
18
1+8
9
=
9
- -
6
4
7
8
1
3
6
1
+
=
36
3+6
=
9
=
9
=
9
-
8
O
M
P
H
A
L
O
S
-
-
-
-
-
-
-
-
-
-
-
-
 -
-
-
-
1
-
-
1
-
-
1
occurs
x
2
=
2
=
2
2
-
 -
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
--
-
-
-
-
-
3
-
-
-
-
3
occurs
x
1
=
3
=
3
-
--
-
4
-
-
-
-
-
-
-
-
4
occurs
x
1
=
4
=
4
5
-
 -
-
-
-
-
-
-
-
-
-
5
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
6
-
-
-
6
occurs
x
2
=
12
1+2
3
-
-
 -
-
7
--
-
-
-
-
-
-
7
occurs
x
1
=
7
=
7
-
-
-
-
-
8
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
9
-
 -
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
16
8
O
M
P
H
A
L
O
S
-
-
29
-
-
8
-
36
-
27
1+6
-
-
-
-
-
-
-
-
-
-
-
2+9
-
-
-
-
3+6
-
2+7
7
-
-
-
-
-
-
-
-
-
-
-
11
-
-
-
-
9
-
9
-
-
-
-
-
-
-
-
-
-
-
-
1+1
-
-
-
-
-
-
-
7
8
O
M
P
H
A
L
O
S
-
-
2
-
-
8
-
9
-
9

 

 

8
O
M
P
H
A
L
O
S
-
-
-
-
-
--
-
-
-
-
-
6
-
-
8
-
-
6
1
+
=
21
2+1
=
3
=
3
=
3
-
15
-
-
8
-
-
15
19
+
=
57
5+7
=
12
1+2
3
=
3
8
O
M
P
H
A
L
O
S
-
-
-
-
-
--
-
-
-``
-
-
-
4
7
-
1
3
-
-
+
=
15
1+5
=
6
=
6
=
6
-
-
13
16
-
1
12
-
-
+
=
42
4+2
=
6
=
6
=
6
8
O
M
P
H
A
L
O
S
-
-
-
-
-
--
-
-
-
-
-
15
13
16
8
1
12
15
19
+
=
99
9+9
=
18
1+8
9
=
9
-
6
4
7
8
1
3
6
1
+
=
36
3+6
=
9
=
9
=
9
8
O
M
P
H
A
L
O
S
-
-
-
-
-
-
-
-
-
-
-
 -
-
-
-
1
-
-
1
-
-
1
occurs
x
2
=
2
=
2
--
-
-
-
-
-
3
-
-
-
-
3
occurs
x
1
=
3
=
3
--
-
4
-
-
-
-
-
-
-
-
4
occurs
x
1
=
4
=
4
-
6
-
-
-
-
-
6
-
-
-
6
occurs
x
2
=
12
1+2
3
-
 -
-
7
--
-
-
-
-
-
-
7
occurs
x
1
=
7
=
7
-
-
-
-
8
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
8
O
M
P
H
A
L
O
S
-
-
29
-
-
8
-
36
-
27
-
-
-
-
-
-
-
-
-
-
-
2+9
-
-
-
-
3+6
-
2+7
-
-
-
-
-
-
-
-
-
-
-
11
-
-
-
-
9
-
9
-
-
-
-
-
-
-
-
-
-
-
1+1
-
-
-
-
-
-
-
8
O
M
P
H
A
L
O
S
-
-
2
-
-
8
-
9
-
9

 

 

-
6
O
R
A
C
L
E
-
-
-
-
-
--
-
-
- -
6
-
-
-
-
-
+
=
6
-
=
6
=
6
- -
15
-
-
-
-
-
+
=
15
1+5
=
6
=
6
-
6
O
R
A
C
L
E
-
-
-
-
-
--
-
-
- -
-
9
1
3
3
5
+
=
21
2+1
=
3
=
3
- -
-
18
1
3
12
5
+
=
39
3+9
=
12
1+2
3
-
6
O
R
A
C
L
E
-
-
-
-
-
--
-
-
- -
15
18
1
3
12
5
+
=
54
5+4
=
9
=
9
- -
6
9
1
3
3
5
+
=
27
2+7
=
9
=
9
-
6
O
R
A
C
L
E
-
-
-
-
-
--
-
-
- -
-
-
1
-
-
-
-
-
1
occurs
x
1
=
1
2
 -
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
-
-
3
3
-
-
-
3
occurs
x
2
=
6
4
 -
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
5
-
-
5
occurs
x
1
=
5
-
-
6
-
-
-
-
-
-
-
6
occurs
x
1
=
6
7
 -
-
-
-
-
-
-
-
-
7
-
-
-
-
-
8
 -
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
9
occurs
x
1
=
9
21
6
O
R
A
C
L
E
-
-
24
-
-
6
-
27
2+1
-
-
9
-
-
-
-
-
-
2+4
-
-
-
-
2+7
3
6
O
R
A
C
L
E
-
-
6
-
-
6
-
9

 

 

6
O
R
A
C
L
E
-
-
-
-
-
--
-
-
-
6
-
-
-
-
-
+
=
6
-
=
6
=
6
-
15
-
-
-
-
-
+
=
15
1+5
=
6
=
6
6
O
R
A
C
L
E
-
-
-
-
-
--
-
-
-
-
9
1
3
3
5
+
=
21
2+1
=
3
=
3
-
-
18
1
3
12
5
+
=
39
3+9
=
12
1+2
3
6
O
R
A
C
L
E
-
-
-
-
-
--
-
-
-
15
18
1
3
12
5
+
=
54
5+4
=
9
=
9
-
6
9
1
3
3
5
+
=
27
2+7
=
9
=
9
6
O
R
A
C
L
E
-
-
-
-
-
--
-
-
-
-
-
1
-
-
-
-
-
1
occurs
x
1
=
1
-
-
-
-
3
3
-
-
-
3
occurs
x
2
=
6
-
-
-
-
-
-
5
-
-
5
occurs
x
1
=
5
-
6
-
-
-
-
-
-
-
6
occurs
x
1
=
6
-
-
9
-
-
-
-
-
-
9
occurs
x
1
=
9
6
O
R
A
C
L
E
-
-
24
-
-
6
-
27
-
-
9
-
-
-
-
-
-
2+4
-
-
-
-
2+7
6
O
R
A
C
L
E
-
-
6
-
-
6
-
9

 

 

SECRET CHAMBERS

Robert Bauval

1

999

Page 87/ 88

" Let us examine this / 'Mound' more closely. At the top of the Mound in Fig. 10 are two symbols, one a human head and the other a bell-shaped object (identified, as we have seen earlier, as an omphalos or sacred geodetic marker) which is flanked by two kites.133 The two kites, according to Egyptologist George Hart, symbolise the goddesses Isis and Nephtys134 - again a pictorial depiction of what is in the Shabaka text. Rundle Clark explains further by saying that the omphalos-shaped object is yet another hieroglyphic sign to denote the Primeval Mound.I35 As for the human head that crowns the Pyramid/Mound, the hieroglyphic texts that accompany it state that this is 'the flesh of Isis who is above the sand of the land of Sokar,.I36 Now the name of Isis, like that of Osiris, is a Grecian derivative. The true name of the goddess in the ancient Egyptian language is Ast, which in its oldest form was written with two signs, one of which was a 'throne'. We can now see that the 'throne' of Isis, the omphalos-shaped object and the 'throne' and 'eye' of Osiris all merge in the complex symbolism of the Primeval Mound and, by extension, also of the original Benben/Pyramidion capstone. The star sirius, as we shall see later, is also representative of Isis, and could also be interchanged with these symbols at the top of the 'Mound'. But there is more. according to George Hart again, the Pyramid/Mound is representative of the desert 'tomb of Osiris', i.e. the 'burial place of Osiris' in the 'House of Sokar' in Rostau (i.e. Giza).137 it thus follows that the stepped- pyramid/Mound in which lies the recumbent hawk-headed figure is representative of the 'tomb of Osiris-Sokar' at giza. As for the huge recumbent sphinx called Aker which protects this 'tomb', we have already seen how many agree that it represents the Great Sphinx of Giza (i.e. Rostau). The overall conclusion is thus inevitable: the Egyptians, from the earliest of times, believed that somewhere underneath the bed- rock of Giza, and more specifically somewhere underneath the area where the Great Sphinx stands, was to be found the 'tomb of Osiris'.
Intriguingly, however, all these depictions and interchanging symbols are also extremely suggestive that this tomb is in the form of a pyramidal structure or 'Mound'. Could it not be that the various connections between the 'throne of Isis', the idea of a 'star' and the symbol of the Benben may, in themselves, also point to another secret chamber concealed within the core of the Great Pyramid or Simon Cox's 'Mound'? We shall review the evidence which leads to such an exciting conclusion for the Great Pyramid later on. Meanwhile the reader should also bear in mind that we shall also later see how [1] the goddess Isis was herself identified with the star Sirius whose hieroglyphic name, 'Sept', is composed of the signs denoting a Benben and a 'five-pointed star'; [2] / Page 89 / how the Benben and the five-pointed star meet up in the 'missing' capstone of the Great Pyramid of Giza; and [3] how the southern shaft of the Queen's Chamber in the Pyramid was not only directed to Sirius but that at its end, two hundred feet deep into the heart of the Pyramid, lies a small 'door' which many believe could lead to a secret chamber.
In the meantime I was faced with a web of tantalising and complex ideas which although they were floating next to each other in my mind, nonetheless lacked that catalyst I needed to bring them together. Yet at the same time I could not shake off the strong feeling that here, in this strong brew of symbols, was the rudiments of an arcane 'message' which, like the proverbial X on a treasure map, seemed to mark the location of the Fifth Division of the 'Duat', i.e. the House of Sokar, somewhere. in the Giza necropolis. As strange as it seemed, it was as if I was being 'guided' by the star Sirius whose rays, as it were, illuminated the deep and dormant recesses of my memory. But how could this be? Why did such strange and 'far out' ideas trouble my mind? And why, too, was I making an almost unconscious association of that star with the 'missing' capstone of the Great Pyramid? It did not make any sense. Yet to another side of my mind, a side that responded not with the limitation of the rational process but rather with the intuitive and creative faculties, it did seem to make 'sense'. Was I perhaps being made receptive, in some strange and inexplicable way, to some powerful subliminal message that was locked in the symbolic stellar lore of the ancient Pyramid builders and their cultic images? A 'message' which was not primarily intended for me or indeed for anyone else today, but had been long ago aimed at primed initiates of the Heliopolitan cult? Was I the unsuspecting victim - or beneficiary - of a devastatingly powerful Hermetic device?
It was at that point of impasse in my investigation that I suddenly remembered the so-called 'wider plan' of the star correlation theory presented in my first book, The Orion Mystery. In a section of that book termed 'Signpost to the Benben Stone', I had shown how the vast region which encompassed the Giza necropolis, the temple of Heliopolis and a third site known as the Khem (the Letopolis of the Greeks)138 together defined over the landscape a huge 'Pythagorian' right-angled triangle (see Figs 16 and 19).139 Let us note in passing that the name Khem is extremely reminiscent of the name 'Khemmis', the latter being the place on the west bank of the Nile in the Delta region where, according to Egyptian mythology, Isis gave birth to Horus. 140 I had also suggested that the three corners of this 'Pythagorian' triangle were probably specifically and deliberately marked by [1] the apex of the Great Pyramid; [2] the apex of the Heliopolitan 'Mound' (the Benben); and [3] the apex of a / (page 90 Figure16 0mitted) / Page 91/ tower that had apparently once stood at Khem-Letopolis.141 Much in this curious geometrical arrangement was suggestive that the link between these three sites provided a sort of giant 'signpost' that led to the entrance of the Great Pyramid and, ultimately, through the narrow shafts shooting skywards toward 'the place where Orion is' which the Pyramid Texts tell us is where the 'gates of the Duat', i.e. Rostau, could to be found142:
I shall not be turned back at the gates of the Duat. I ascend to the sky with Orion
 . . . I am one who collects for himself his efflux in front of Rostau . . .143
You will ascend to the sky. . . you being seated upon your iron throne. . . you have traversed the Winding Waterway in the north of the sky as a star. . . the Duat has grasped your hand at the place where Orion is. . .144
In this ground plan, furthermore, I had shown how the Great Pyramid itself represented a star in Orion's belt, Zeta Orionis, and how Khem- Letopolis probably represented the corresponding position of the star Sirius near the west banks of the Milky Way.145 With these thoughts in mind, I also recalled a statement made by the French Egyptologist George Goyon in connection with the Great Pyramid which now, in the light of what has just been said, took on a new and eerie significance. 'The monument,' Goyon had written, 'was placed under the stellar protection of the god Horus. . .,146We shall see later how the 'star' of Horus was, in actual fact, also the star Sirius. Suffice at this stage to mention that in the ancient Pyramid Texts, as well as in all other religious literature of ancient Egypt, the stellar Horus was said to have been born from the 'womb of Sothis', the name given by the Greeks of Egypt to Isis-Sirius. 147 In The Orion Mystery there is an appendix entitled 'The Survival of the Star Religion' where I presented a detailed analysis on how in ancient Egyptian texts - such as the Carsberg I Papyrus, for example - the apparent nine-months (273 days) cycle of the star Sirius measured from its meridian passage was likened to the gestation cycle of the human foetus - which led me to conclude that the 'seeding of the womb of the goddess Sirius-Isis' mentioned in the Pyramid Texts was probably imagined to take place when Sirius was observed at the south meridian at dawn.148 During the Pyramid Age this important event occurred, incidentally, some twenty days before the autumn equinox when the sun was right on top of the 'scales' of the zodiacal constellation of Libra. 149 The zodiacal constellation of Libra was almost certainly associated with the cosmic 'scales' often seen in funerary vignettes depicting the so- called Judgement Scene of the 'weighing of the heart' and where Osiris is / Page 92 / shown seated upon his throne flanked by Isis and Nephtys.150 The alignment of Sirius with the meridian axis of the Great Pyramid and also the southern shaft of the Queen's Chamber thus created a powerful sky- ground ritualistic setting for the 'seeding of the womb of Isis' with the embryo of the future Horus-king.151 I thus postulated that this was a powerful king-making ritual which during the Pyramid Age may well have been enacted inside the Queen's Chamber of the Great Pyramid with an ithyphallic statue of the king (or perhaps even his mummy) placed in front of the opening of the southern shaft.152 And it was this very shaft, as we have said, that led to a 'door' deep within the core of the Pyramid...
The probability for the existence of a secret chamber - or even a second one - at Giza, under the Sphinx or inside the Great Pyramid, is very high indeed. But assuming that secret chambers do exist at Giza, concealed there by the original builders of that site, then what would be their purpose? What cargo could be so precious, so obsessively important to preserve, which could induce a people to undertake such a vast and mind-boggling construction enterprise? What could possibly have been considered so valuable, so meaningful, so vitally necessary to posterity, to have it guarded by such a mighty memorial?
One word springs to mind: 'knowledge'. The knowledge of Thoth.
According to the most conservative estimates, there are 4500 years that separate us from the supposed construction of the Giza necropolis. Could the system of knowledge of those ancients who planned Giza have somehow survived through this immense period of time? And was it inscribed, as all the ancient texts suggest, on tablets and slabs by the hand of the god Thoth himself? Are these safely preserved in hermetically sealed rooms? And, more importantly, is there tangible or scientific evidence to verify such a hypothesis? Has anyone tried? Who? And what have they found?
Yet before we tackle these provocative questions, we need to see how a substantial portion of this legendary 'knowledge' might have been transmitted across the ages through another route - one so well concealed that it has hitherto escaped the attention of the Egyptologists and historians altogether. Concealed, I will suggest, in a 'place' that no one can reach with spade, scalpel or radar, but only through an initiatory process that the 'knowledge' was designed for. Because not all knowledge, as the ancient master initiates knew so well, is something that one merely recorded in books and inscriptions; rather, true knowledge was better 'deposited' in a much vaster crucible and far more sophisti- cated device at their disposal: the memory of man. As we shall now see, / Page 93 /such powerful ideas may, indeed, have been preserved by inserting them, like some archaic intellectual microchip, deep into the body of new belief systems and promising religious and intellectual movements, in order for them to be carried forward through periods of danger and tribulations. And when the 'time was right and good', these ancient ideas could be reawakened from their millennial slumber."

Page 87

A clue is given by Wallis Budge in his description of the combined god Osiris-Sokar 'in which he appears as a hawk-headed mummy'.

Here we see Sokar-Osiris lying on a catafalque or bed the base of which is shaped like the Aker lion; on one side of the bed stands the goddess Isis, and on the other side Nephtys

Page 91

"Horus was said to have been born from the 'womb of Sothis', the name given by the Greeks of Egypt to Isis-Sirius"

 

 

6
 OSIRIS
89
35
8
5
 SOKAR
64
19
1
11
 OSIRIS SOKAR
153
54
9
-
-
1+5+3
5+4
-
11
 OSIRIS SOKAR
9
9
9
-
-
-
-
-
-
-
-
-
-
5
 HORUS
81
27
9
6
 SOTHIS
90
27
9
11
 HORUS SOTHIS
171
54
18
   
1+7+1
5+4
1+8
11
 HORUS SOTHIS
9
9
9
-
-
-
-
-
-
-
-
-
-
7
 ORIONIS
99
45
9

 

 

SECRET CHAMBER

THE QUEST FOR THE HALL OF RECORDS

Robert Bauval

1

999

Page 346

A MASTER-PLAN FOR THE THREE PYRAMIDS OF GIZA
BASED ON THE CONFIGURATION OF THE THREE STARS OF THE BELT OF ORION

"The Pyramid Texts embody the remnants of a well-structured star-cult, the main theme of which was the transfiguration of the dead pharaohs into stars <1>. Examination of the Pyramid Texts reveals that the dominant stars of this cult were those of the constellation of Orion. The special attention given to Orion can be understood in several ways: it is the most striking of the constellations, in the archaic Period, it happened to rise in midsummer at dawn (c.2600 BC), as though a celestial herald of the forthcoming yearly nilotic flood. Consequently, the appearance of Orion after a prolongued period of 'invisibility' was taken as the celestial event preluding a new season of rejuvenation and growth of nature as a whole. Mythologically, Orion was thus seen as the celestial representation of Osiris, the god of rebirth/resurrection, and with whom all the dead pharaohs, as star-gods, were identified <2>. Thus the Pyramid Texts proclaim: 'Behold, he has come as Orion, behold Osiris has come as Orion...O king, the sky conceives you with Orion, the dawn-light bears you with Orion, you will regularly ascend with Orion from the eastern region of the sky, you will regularly descend with Orion into the western region of the sky...' (pyr.820-822). 'O king, you are this great star, the companion of Orion, who traverses the sky with Orion, who navigates the Netherworld with Osiris, you ascend from the east of the sky, being renewed in your due season, and rejuvenated in your due time.' (pyr.882). 'Live, be alive! Be young beside your father, beside Orion in the sky...' (pyr. 2180).<3>.

 The Egyptian knew Orion under the name of 'Sah'. They imagined 'Sah' as a male anthropomorphic figure undoubtedly representing Osiris. Several drawings of 'Sah' dating from the New Kingdom are known, notably from the tomb of Senmut (south hall ceiling), where 'Sah' is depicted as a man standing on a boat, holding the Ankh symbol in one hand and a staff in the other, above his head are three large stars in a row, the topmost star slightly deviated to the left (see plates)<4>. There can be little doubt that these three stars are Zeta, Epsilon and Delta Orionis -the Belt Of Orion- which form the same characteristic pattern at the centre of the constellation <5>. It is to be noted that this pattern has not perceptibly changed since the time of the Pyramid Age (c.2700 BC-2150 BC). This is because these three stars are well-over 1000 light-years away, and consequently no proper motion is normally registered for them. In any case, any undetected annual proper motion would probably be below the l/lOOOth of a second level, thus far too small for the span of time considered to cause any perceptible change in the pattern of the three stars <6>. In short, the characteristic pattern formed by the three stars of the belt of Orion appears the same to us as it did to the Egyptians who built the Great Pyramid (c.2600 BC).

 

 

7
ORIONIS
-
-
-
-
O
15
6
6
-
R
18
9
9
-
I
9
9
9
-
ON
29
11
2
-
I
9
9
9
-
S
19
10
1
7
ORIONIS
99
54
9
-
Add to Reduce
9+9
5+4
-
-
Second Total
18
9
9
-
Add to Deduce
1+8
-
-
7
ORIONIS
9
9
9

 

 

OXFORD DICTIONARY OF ASTRONOMY

Ian Redpath

1997

Page 52

"Betelgeuse The star AlphaOrionis, the tenth-brightest star in the sky. It is an M2 supergiant and a semiregular variable, fluctuating between magnitudes 0.0 and 1.3 in a period of several years, with an average magnitude of 0.5. Its distance and luminosity are poorly determined. Some estimates place it around 400 l.y. away, much closer than the stars in the Orion Association, with a luminosity 5000 times the Sun's. But if it is at the same distance as the Orion Nebula, 1400 1.y., its true luminosity would be over 50000 times the Sun's. Betelgeuse is an extremely large star, hundreds of times the diameter of the Sun. Its variations in brightness occur as it swells and contracts in size.

Page 341

"Orion (abbr. Ori, gen. Orionis) A magnificent constellation on the celestial equator, representing a great hunter of Greek mythology. Orion is outlined by the prominent stars *Betelgeuse (Alpha Orionis), *Rigel (Beta Orionis, the / Page 342 / Orion Arm 342
constellation's brightest star), *Bellatrix (GammaOrionis), and *Saiph (Kappa Orionis). A line of three stars, * Alnilam (Epsilon Orionis), * Alnitak (Zeta Orionis). and *Mintaka (Delta Orionis), make up the Belt of Orion. The famous *Orion Nebula, M42, contains the multiple star known as the *Trapezium. On the southern edge of the Orion Nebula is the double star Iota Orionis, magnitudes 2.8 and 6.9. North of the Orion Nebula is another bright nebula, NGC 1977, and
further north again is the 5th-magnitude open cluster NGC 1981. 'Phis complex of nebulosity and clusters forms the Sword of Orion, hanging from Orion's belt.
Sigma Orionis is an impressive multiple star of magnitudes 3.8, 6.6, 6.7, and 8.8. Eta Orionis is a close double, magnitudes 3.8 and 4.8. The dark *Horsehead Nebula intrudes into a faint strip of nebulosity, IC 434, which runs south of Alnitak. The *Orionid meteors radiate from the constellation every October.

Orion Arm The local spiral arm of our Galaxy. The Sun lies near its inner edge, that is, towards the galactic centre. All the main  naked eye stars are part of the Orion arm, including those of Orion itself, The arm stretches towards Cygnus in one direction, and towards Puppis and Vela in the opposite direction. Features in the Orion Arm include the *Gum Nebula, the *Orion Nebula, the *North America Nebula, the *Cygnus Loop, and the *Great Rift. The Orion arm was once thought to be a connecting link between larger structures in our Galaxy; hence it is sometimes also known as the Orion Spur.

Orion Association A large association of very young stars of spectral types O and B, centred on the *Orion Nebula, 1500 l.y. away. It is about 400 l.y. across and contains all the main stars of Orion, except Betelgeuse. The area is still partly shrouded in gas from which stars continue to form.

Orionid meteors A meteor shower showing modefate activity between October 15 and November 2. The activity pattern is complex, with sevefal peaks and troughs, presumably reflecting the filamentary nature of the meteor stream laid down over several perihelion returns by *Halley's Comet. A broad maximum, with ZHR reaching 30, is seen fora couple ot'days around October 21, from a radiant at RA 6h 24m, dec. +150 (between Betelgeuse and Gamma Geminorum). Orionid meteors are very swift (geocentric velocity 66 km/s), and a high proportion leave persistent trains, but most are faint.

Orion Molecular Clouds A group of large clouds of gas and dust 1500 l.y. away in the constellation Orion, the nearest examples of * giant molecular clouds. Each cloud is over 100 l.y. across and contains more than 100000 solar masses of gas, mostly in the form of hydrogen molecules. The young stars of Orion formed from these clouds within the last 10 million years. New stars are still forming in dense molecular cores within the clouds, hidden from sight by the dust, but detectable as sources of infrared and molecular radiation. The best-known molecular cores are designated OMC-l and OMC-2.

Orion Nebula A large and bright nebula, 1500l.y. away in the constellation Orion; also known as M42 or NGC 1976. The nebula covers more than 10 x 1. of sky and is faintly visible to the naked eye as a fuzzy patch around the multiple star Theta 1 Orionis, also known as the *Trapezium, The ultraviolet light from the Trapezium stars ionizes the nebula. The Orion Nebula is over 20 l.y. in diameter, and contains several hundred solar massesot' ionized gas. It forms al hot blister on the near side of one of the massive *Orion Molecular Clouds.
Orion Spur Alternative name for the *Orion Arm of our Galaxy, given when it was thought to be a branch of the *Perseus Arm.

 

 

 

 

GREEK ALPHABET OF TWENTY FOUR

x

ORIONIS

 

5
 ALPHA
38
20
=
2
ORIONIS
99
45
9
4
 BETA
28
10
=
1
ORIONIS
99
45
9
5
 GAMMA
35
17
=
8
ORIONIS
99
45
9
5
 DELTA
42
15
=
6
ORIONIS
99
45
9
7
 EPSILON
90
36
=
9
ORIONIS
99
45
9
4
 ZETA
52
16
=
7
ORIONIS
99
45
9
3
 ETA
26
8
=
8
ORIONIS
99
45
9
5
 THETA
54
18
=
9
ORIONIS
99
45
9
4
 IOTA
45
18
=
9
ORIONIS
99
45
9
5
 KAPPA
45
18
=
9
ORIONIS
99
45
9
6
 LAMBDA
33
15
=
6
ORIONIS
99
45
9
2
 MU
34
7
=
7
ORIONIS
99
45
9
2
 NU
35
8
=
8
ORIONIS
99
45
9
2
 XI
33
15
=
6
ORIONIS
99
45
9
7
 OMICRON
87
42
=
6
ORIONIS
99
45
9
2
 PI
25
16
=
7
ORIONIS
99
45
9
3
 RHO
41
23
=
5
ORIONIS
99
45
9
5
 SIGMA
49
22
=
4
ORIONIS
99
45
9
3
 TAU
42
6
=
6
ORIONIS
99
45
9
7
 UPSILON
106
34
=
7
ORIONIS
99
45
9
3
 PHI
33
24
=
6
ORIONIS
99
45
9
3
 CHI
20
20
=
2
ORIONIS
99
45
9
3
 PSI
44

17

=
8
ORIONIS
99
45
9
5
 OMEGA
41
23
=
5
ORIONIS
99
45
9
90
 First Total
1078
448
-
151
-
2376
1080
216
9+0
 Add to Reduce
1+7+8
4+4+8
-
1+5+1
-
2+3+7+6
1+8
2+1+6
9
 Second Total
16
12
-
7
-
18
9
9
-
 Reduce to Deduce
1+6
1+2
-
-
-
1+8
-
-
9
 Final Total
7
3
-
7
ORIONIS
9
9
9

 

 

GREEK ALPHABET OF EIGHTEEN

X

ORIONIS

 

5
 ALPHA
38
20
=
2
ORIONIS
99
45
9
4
 BETA
28
10
=
1
ORIONIS
99
45
9
5
 GAMMA
35
17
=
8
ORIONIS
99
45
9
5
 DELTA
42
15
=
6
ORIONIS
99
45
9
7
 EPSILON
90
36
=
9
ORIONIS
99
45
9
4
 ZETA
52
16
=
7
ORIONIS
99
45
9
3
 ETA
26
8
=
8
ORIONIS
99
45
9
5
 THETA
54
18
=
9
ORIONIS
99
45
9
4
 IOTA
45
18
=
9
ORIONIS
99
45
9
5
 KAPPA
45
18
=
9
ORIONIS
99
45
9
6
 LAMBDA
33
15
=
6
ORIONIS
99
45
9
2
 MU
34
7
=
7
ORIONIS
99
45
9
2
 NU
35
8
=
8
ORIONIS
99
45
9
2
 XI
33
15
=
6
ORIONIS
99
45
9
7
 OMICRON
87
42
=
6
ORIONIS
99
45
9
2
 PI
25
16
=
7
ORIONIS
99
45
9
3
 RHO
41
23
=
5
ORIONIS
99
45
9
5
 SIGMA
49
22
=
4
ORIONIS
99
45
9
78
 First Total
792
324
-
117
-
1782
810
216
7+6
 Add to Reduce
7+9+2
3+2+4
-
1+1+7
-
1+7+8+2
8+1+0
2+1+6
13
 Second Total
18
9
-
9
-
18
9
9
1+3
 Reduce to Deduce
1+8
-
-
-
-
1+8
-
-
9
 Final Total
9
9
-
7
ORIONIS
9
9
9

 

 

MAN AND THE STARS

CONTACT AND COMMUNICATION WITH OTHER INTELLIGENCE

THE MYSTERIOUS SIGNALS FROM OUTER SPACE

Duncan Lunan 1974

'A. The ''Foreseedble'' Mission
1; Will There Be Suitable Planets?

Witness this;new-made World, another Heaven
From Heaven-gate not far, founded in view
On the clear hyaline, the glassy sea:
Of amplitude almost immense,with stars
Numerous, and every star perhap's a world
Of destined habitation...
Milton Paradise Lost Book 7, II. 617 - 62

Page 3

"At present we can only guess whether any stars within twelve light-years - or anywhere else, for that matter will be found to posses habital planets. Taking various items of knowledge and hypotheses into account we cap try to make that guess an informed one - but it remains an a guess, even;,when probability values are assigned to it, as in Dole's Habitable Planets.for Man (a Rand Corporation study, 1964). Most of our present knowledge relates. to' stars, rather than to the formation of planets and the conditions on them. Only, a few stars other, than , our Sun are known to have planets at all: the discovery of even one other planetry system, however has profound implications for scientificand philosophic thought. ,"

CHAPTER

13

DID ANYONE FOLLOW IT UP

Oh whistle and I'll come tae you my lad. . .

Robert Burns

Page 323
.
"The problems in looking for evidence of past contact are different from those of conventional archaeology. Yet that science has been rocked by the discovery of whole Cities, even civilizations, whose existence was legendary or unknown... It is far more likely that a landing site, a research 'base or even a "foreseeable" colony might not be found, or if found, might not be recognized; perhaps because the high-technology artifacts had corroded away, perhaps because the tech-niques used were unfamiliar, perhaps because the major evidence was removed or destroyed to protect the local populace from biological or other dangers. Other kinds of evidence - eyewitness testimony, hearsay, circumstantial-are corrupted to an unknown degree, either by the conceptual framework of the reporter ("interpreting the alien in our terms," as Chris would say,) or by distortion in repetition; or both.
In "Direct Contact 'Between Civilizations. . ."1 Sagan said that wonderful doings by beings descending from the sky are not enough. Primitive man found ,it "at least mildly satisfying" to have deities, and put them in the sky, because if they were in the next country, it would be "easy to disprove their existence by taking a walk." Looking for historical contact, we want (1) an account committed to written record soon after, (2) major change effected in the contacted society by the encounter, (3) no attempt to conceal the extraterrestrial nature of the contact.
Now, if we adopted,such strict criteria, we probably / Page 324 / would be left with no more possible instances than the one actual contact Sagan thinks we may have had with Galactic civilization. The only example Sagan himself puts forward isn't entirely in the clear (see case 8 below). We might very well exclude genuine contacts, if for instance they happened before the invention of writing; were too small to change the society concerned, or were taken for divine in spite of the best efforts of the visitors. If there have been a significant number of contacts in history, that does not matter: let us say we have ten possible contacts, of which seven are doubtful and in fact only six are genuine:We'll get a more accurate picture of events from three good instances than from ten (or even four) of which one or more are false. But if as Sagan himself believes there have been very few contacts, perhaps only one, we may have to cast our net wider."

 

9
GILGAMESH
-
-
-
-
G
7
7
7
-
I
9
9
9
-
L+G+A
20
11
2
-
M+E
18
9
9
-
S+H
27
18
9
9
GILGAMESH
81
54
36
-
-
8+1
5+4
3+6
9
GILGAMESH
9
9
9
-
-
-
-
-
-
-
-
-
-
3
ANU
36
9
9
9
GILGAMESH
81
45
9
9
BABYLONIA
81
36
9
10
NAMES OF GOD
99
45
9

 

Page 333

" 8. Sumeria and Egypt-the patrons of learning. The one case noted by Sagan and Shlovskii as a possible 'contact was the origin of Sumerian civilization. Not all their criteria for historical contact were fulfilled, since we have no contemporary records of the events, but records which do refer to them (e.g., the Gilgamesh legends) are among the oldest written texts in the world. The other criteria are satisfied: the beings are never described as gods, and supposedly had a lasting effect on the society (societies, as we shall see) affected by the contact. '
Over several generations before the Flood, according to the historian Berossus,17 seven beings of great wisdom, "animals endowed with reason," came up from the sea bordering Babylonia, i.e., from the Persian Gulf.
The first of 'these, Oannes, had a fish's head with a man's head below it, a fish's body according to one text, and a man's feet subjoined to a fish's tail. He took no food while on land and returned to the sea at night; his voice and language was that of a man; he taught letters, sciences, building, geometry, biology, farming, and supposedly religion, mythology, and law-"everything which could tend to so often manners and humanize their lives."
Berossus wrote in 250 B.C., but we know the Seven Sages story was 2,000-4,000 years older. He said that a representation of Oannes was preserved until his own day; however, the-Seven Sages first appear on Assyrian cylinder seals between 1000 and 800 B.C., according to Frankfort's Cylinder Seals,18 and there 18 no earlier known precedent for it. Tomas points out, however, / Page 334 / that the fish's head above the man's has a remarkable resemblance to an astronaut's helmet, open (or a frogman's goggles, pushed up put of the way. The fish-man never takes part .in the combat scenes of the other mythological figures. A curious slip-up has apparently occurred in "Intelligent Life in the Universe," where 'Sagan and Shlovskii reproduce Frankfort's plate,33(b) and (g); one shows the "goat-fish" symbol of the water god Ea, the other a dragon bearing the symbols of Jupiter (Marduk) and Mercury (Nabu). Plate 34 (b) and some drawings in the text are the ones which represent Oannes; perhaps their edition of Cylinder Seals, like the one I consulted, had some faulty plate references.
The same characters, as it seems, appear in. Egyptian mythology as the Seven Wise Ones of the goddess Mehurt or Hetep-sekhus, who as "The Eye of Ra"'~ associated with the Moon,19 as well as. representing the watery abyss of heaven.2o The Seven Wise Ones came out of the water, from the pupil of the Eye of Ra, and taking the form of seven hawks, they flew upward to the sky to preside with Thoth (the counter of stars, measurer and enumerator of the Earth, lord of books, scribe of the gods) over learning and letters.
Now, in The Book of the Dead, chapter XVII, there isa complicated passage involving the sovereign princes who stand behind Osiris in the Underworld and purify souls brought before him of their sins and crimes. Those princes are Kestha, Hapi, Taumutef, and Qebhsennuf (the gods of the pardinal points), in association with Thoth, Astes (the lord of the Underworld), and Sebek, who with his company dwells in water, does away with sins and crimes and follows Hetep-sekhus, the Eye of Ra. . . . Perhaps because he feared the reader might be in difficulties, the author then gives (v. 99) two alternative sets of seven names for these beings, who were ap-pointed to guard the body of Osiris on Earth. Just to get it clear, there are seven of them, dwelling iti water or in watery sky, associated with (or includi,ngl Thoth and following Meh-urt.
The sovereign princes are introduced, however, as / Page 335 / those who destroyed the faults of the Seven Spirits. These seven, who are among the followers , of Osiris, are the "khus" or spirits of the Great Bear, which -the ancient Egyptians called "the Thigh." The princes be-ehind Osiris are "behind the Thigh in the Northern sky" - in other words, unless I've got this entirely wrong, they are identified with the stars of Bootes.
As I said, two alternative sets of names for them fol-low. (The translation says they're the names of the Seven Spirits, but they're distinguished from them ip. v., 90-92.) One is essentially the list we have: the cardinal points, plus Horus-in-Blindness (Thoth), and two others (I don't know if they're alternative names for Astes and Sebek). The other list is as follows:

1. Netcheh-netcheh (the first, the leader, or the glorious one).
2. Aatqetqet (he who is mighty in revolving).
3. Anertanef-bes-f-khenti-heh-f (the dweller in the flame giveth not his flame) .
4. Aq-her-ami-unnut-f (he ehtereth in his hour).
5. Teshermaati-ami-het-Anes (the red-eyed 'One in the house of Anes). ,
6. Ubes-hra-per-em-khet-khet (the fiery face who cometeth onward and retreateth).
7. Maa-em-kerh-an-nef-em-rhru (he seeth in the dark and bringeth in the day).

That's an interesting set of names. If number 5 were Arcturus (the Aries bandlet were apparently the seven guardians of Osiris' body), and riumber 7 were Delta Bootis, the easternmost star of the constellation, tben number 1 with its double-barreled name could be Epsilon, number 2 could be Gamma, which is an A 7 giant, and number 6 Zeta, which is a binary with a very eccentric orbit and a period of 130.years.
"The dweller in the flame" is the dragon the Sun god Ra defeats each day at sunset. Since it is described as 30 cubits long, the first 8 ,covered with flints and shining metal, W. R. Drake suggests it might be a spaceship, but in context that isn't convincing. Perhaps, howevr, the name identifies Eta, the westernmost star / Page 336 / in Bootes (i.e., nearest sunset, taking east as left and
west as right). Then number 4, who "entereth in his hour," is Nekkar, the Crown Star at the head of. the constellation. We then have all seven names as descrip-tions of the Bootes stars-but two of them could be telescopic descriptions, with Netcheh-netcheh Epsilon?) at the top of the list.
(Incidentally, these names are not the stars of Ursa Minor.. Although "he who is mighty in revolving" could be Polaris and "the red-eyed one" would then be Kochab, the Book of the Dead was already old in 2500 B.C. when Thuban (Alpha Draconis) was still the Pole Star. The stars of Ursa Minor would then be opposite the Thigh in the northern heavens, not behind it. R.Brown suggests that in.Sumeria the Seven Great Ones, the divine judges, may have been associated with Ursa Minor, but it's not certain: other writers feel such an identification could not have been made until much later,21 if it ever was.)
So there seem to be, no convincing signs of contact prior to, the supposed arrival of the space probe; the best indications thereafter, the Hapgood maps, suggest a survey of the Earth not long after the probe's arrival, and an update concentrating especially on the Mediterranean area thousands of years later; the origin of civilization in theMiddle East after 4000 B.C. is attributed to beings who came from the sea (after a splashdown?), finally went into the sky, and are apparently associated with the stars of Bootes. Let's therefore have some fun with the other" possible contact i,ndications (large pinches of salt will be in order.)
9. The Deluge., It is now generally. accepted that there was a drastic flood in Sumeria, at about 40.00 BC. The conventional explanation,,is that the Flood legends are of an extreme river flood in, the Tigris-Euphrates valley.22 But the Flood in question would have had to be colossal to deposit the eight to eleven feet of mud found by Wooley at Ur; corresponding layers are found at other sites. Traces of habitation are found above the mud and below, but not in it. Isaac Asimov therefore suggested 23 that there might, statistically,' have been / Page 337 one sizable meteorite impact in. coastal waters during recorded history, and it might well have been in the Persian Gulf-in those almost landlocked waters a tert;ible tidal wave would have been.generated, perhaps hurling enough water up the Euphrates valley for it to take days to subside. In the biblical account "The same day were all the fountains of the great deep broken up, and the windows of heaven were opened" -there would of course have been torrential rain after a sea impact, but it seems that the body of the Flood came from the sea itself
The records of the Flood handed down by neighbor-ing cultures are equally dramatic, and in some ways even more interesting. The oldest of them, the Sumerian account, says that the Flood began with. "all the wind-storms, exceedingly powerful, attacking as one"24; the later Babylonian account, in the Gilgamesh epic,. is more speciffic "with the first glow of dawn, a black cloud rose up from the horizon. Inside it Adad (stormgod) thunders. . ." Shockwaves'came,ahead of it; the god of the underworld tore out the posts of the world dam (i.e., there was a ground shock as .well?); the Annunaki (gods) lifted up "the torches, setting the land ablaze with their glare"; and the south storm drove the waters inland as the clouds blotted out the daylight. The south storm: from the direction-of the sea, not from the mountains as in river floods. The Indian account, carried by Aryan migration from Iran, reads, "The / Page 338 / sea, overwhelming its shores, deluged the whole earth, and it was soon perceived to be augmented by showers from immense c1ouds."25 (Muir's Original Sanskrit Texts has the events the other way around, but mentions volcanic eruptions before the deluge.26) The Chinese legend, which may also have come from ancient Sumeria by cultural migration, specifically attributes the Flood to an impact, in which the demon Kung-Kung or Kong Kong butted and broke the northwest pillar of the sky, tilting earth and heaven toward each other.27 In Egyptian Coptic tradition the disaster began with stars falling on earth, "personages from heaven"striking down people with iron maces, and fire from the constellation Leo.28 (The ancient Egyptians knew iron chiefly from meteorites.) In Hittite myth, the Moon god Kashku fell fromi heaven, and the storm god Taru sent rainstorms and winds after him.24


A few people had a miraculous escape, however, in an ark which was carried up into the mountains (away from the sea, as Asimov pointed out). In the Sumerian and Babylonian versions the god Anu gives the necessary warning and instructions, 'speaking through a wall; in the Bible, God spoke directly to Noah; Berossus has the king warned by Cronus in a vision; but the Indian account brings in people we've met before. A talking fish came up out of the sea, an avatar (incarnation) of / Page 339 / the god Vishnu but not identified with any god in some versions; and it gave the ark to the king, who took with, him the seven rishis, or sages, identified with the stars of the Great Bear;
The ark was an odd boat. It had a sealed hull, as Jean Sendy points out,29 in an age when oars and sails were the only propulsion. known; it had a door in the side, so the occupants had to push birds out to see if they were on dry ground in three of the versions -it floated two-thirds under water, according to the Gilgamesh Epic); but it also had a top hatch or window, which wasn't opened until it first touched ground; in the Indian text, it was met and towed out of the floodwaters by the wonderful fish. Although unpowered and,unsteerable, ill the Berossus account it had a pilot, and all seven sages aboard with king Manu in the Indian version.
If we were going to associate the ark with anything in modem technology, it would be a larger version of the Apollo capsule. There may have been visitors on the spot; who were warned of the coming disaster and took the local ruler and his family into the capsule before the tidal wave reached them (and tha twould have been one chance in a million); or the contact team may already have left, and passed down the word, by radio. The Sumerian translation has the god Anu say, making plans at the outset "I will return the people to their settlements. . ." but according to a footnote the word "I"appears plural, the word "return" is uncertain, and / Page 340 / the word "to" appears to be "from" - in other words the divine intention could be to save as many people as possible in the Sumerian and Gilgamesh accounts, the king and his family (and the pilot in Berossus ) are taken away by the gods after they leave the Ark and set up an altar , from which the king's voice tell the other occupants to go back to the coastal city, recover buried records, and start again. Sacred books are also recovered in the Indian story"

 

3
ANU
36
9
9
9
GILGAMESH
81
45
9
9
BABYLONIA
81
36
9
-
-
-
-
-
-
-
-
-
-
6
AVATAR
63
18
9
-
-
-
-
-
-
-
-
-
-
5
 LUCKY
72
18
9
13
 THIRTEEN
99
45
9
-
-
-
-
-
-
-
-
-
-
3
OUR
54
18
9
6
DIVINE
63
36
9
4
LOVE
36
18
9
10
NAMES OF GOD
99
45
9

 

 

MAN AND THE STARS

CONTACT AND COMMUNICATION WITH OTHER INTELLIGENCE

THE MYSTERIOUS SIGNALS FROM OUTER SPACE

Duncan Lunan 1974

Page 219
" Planetary contact 3(c)-intelligence unrecognizable by physical form. In discussing the recognition problem, we have been assuming that manipulative appendages, etc., are essential for intelligence, that we have enough in common with "them". for there to be an appropriate, physical response to us. But suppose, after - all, such features are not necessary for intelligence. There is a fantasy story about a university professor mysteriously translated into the body of a bull After great efforts to communicate he finally gets the opportunity'to write a message in the bloody sand of the slaughterhouse. Unfortunately, the man with the gun is illiterate - "another of those steers that do a 'crazy kind of dance." To get at case 3(c), we have to magnify that - problem into an alien mind in non human body; could there be intelligences like Arthur C. Clarke's Atheleni,12 unable to develop technology until they meet a race gifted with hands?
In the early 1960's it seemed that this might even be the role of the terrestrial dolphin, Dr. Lilly's experiments suggested that dolphins, 'with bigger brains than our own, might also have a more complicated language structure than ours. They might be able to learn our languages; they might have a transmitted culture of folk. tales and memorized legends, in which case it is possible that, they have immediate, fixed memory storage and never. forget anything. (In the absence of records, anything they did forget would be lost.) Their culture'could be totally devoted to works of poetry 'or devising abstract mathematical concepts, Stanley Kubrick suggested.13 "

 

 

SECRET CHAMBERS

Robert Bauval

1

999

Page 98

It is not the purpose or task of this book to go into the complex scholarship of Gnostic studies, but a brief overview is, at this stage, imperative to our investigation. However, let us begin by saying that the latest research shows that this early form of Christianity was rooted in the ancient mystery and initiatory religions of Egypt, Greece and the East, and that it was through Gnosticism that these ancient systems were carried across the ages to finally discharge themselves, albeit much mutated and distorted, in the modem mystery schools of Rosicrucianism and Freemasonry. In his comprehensive and rather daring study entitled The Gnosis or Ancient Wisdom in the Christian Scriptures, the scholar William Kingsland argues that:
. . . the (Christian) scriptures are not always to be taken literally as biographies of the life of Christ but that they also contain allegorical and symbolical levels of meaning as well. The figure of Christ that emerges is not much one of a suffering saviour, pouring out his life's blood for the redemption of the world, but rather of a guide to the essential 'gnosis' that the 'kingdom of heaven lies within' . . .11
The crux of Kingsland's thesis is that the teachings of Jesus have much in common with other mystery religions associated with teachers such as Hermes Trismegistus, Buddha and Zoroaster, and that they also form part of a system of enlightenment involving initiation into the so-called Mysteries, and that the rudimentary basis of these secret ceremonies have survived today in the rituals of modem initiation societies such as the Freemasons.12 In the author's own words:
 The existence of the ancient Mysteries in Egypt, Greece, and elsewhere is of course well-known as a matter of history; and many of the more esoteric ceremonies in connection with these have survived to this day in the rituals of Freemasonry and the Church itself. . . In all ages of which we have any literary records we find the tradition of a recondite knowledge which could not be disclosed to any save to those who had undergone the severest tests as to their worthiness to receive it. This knowledge was generally known under the term of the Mysteries, and it was concerned with the deepest facts of Man's origin, nature, and connection with super-sensual worlds of beings, as well as with the 'natural' laws of the physical world. It was no mere speculation; it was real knowledge, Gnosis, knowledge of 'the things that are', knowledge of Reality; a knowledge that gave its possessor powers which at one time or other have been regarded as pertaining only to the gods. . . The basis of that knowledge, the fundamental principle on which all the teachings rested, was the essential divine nature of man, and the consequent possibility of becoming, by self-knowledge, a / Page 99 Figure 19 omitted / Page100 / god like being. The final goal, the final objective of all the Mysteries, was the full realisation by the initiate of his divine nature in its oneness with the Supreme Being . . . 13

 

 

HOW GREAT THOU ART MY GOD HOW GREAT THOU ART

GOD THAT SHE AS IN HE THAT IS THEE THAT GOD

THATTHATTHAT

ISISIS

 

 

 

SECRET CHAMBERS

Robert Bauval

1

999

MAGICAL RELIGION

Page 120

"A century or so after the rediscovery of the Corpus Hermeticum, a strange regeneration of , Egyptian' mysticism was taking place in Western culture. The Hermetica was being circulated among scholars, the educated classes and even royalty.19 A new breed of 'Hermetic' philo- sophers, cabalists, alchemists, magicians, seers and wizards of all sorts began to emerge.20 In Chapter 2 we saw the bizarre involvement of the Papacy with Hermeticism and how some misguided scholars attempted to convince the Church not only that Hermes- Thoth was a prophet of Christianity, but also that his 'books' should be canonised and embraced as 'gospels' of the Roman Catholic Church. Others, more radical in their demands, went as far as to preach the return of the 'Egyptian' religion as the true religion of the world. Among the most forceful and influential of these new Hermetic activists was a mysterious Italian scholar from the Nolan region called Giordano Bruno.
Before the late 1960s very few people indeed, except within a tight academic circle, had even heard of Giordano Bruno.21 It was not until the British scholar Frances A. Yates took up the task of understanding Bruno's role and motives in the Italian Renaissance and, more impor- tantly, his strange contacts in the French and English courts, that the true picture of Bruno's bizarre mission began to emerge. In her turning- point work, Giordano Bruno and the Hermetic Tradition (first published in 1962 in London), Yates performed a sort of intellectual archaeological feat by discovering the rudiments of a powerful esoteric tradition which had hitherto gone undetected. This tradition, as we shall see, almost certainly caused the formation of speculative Freemasonic and Rosi- crucIan movements and ultimately, as I shall also show, set up the conditions that were to lead seekers to look for the fabled 'Hall of Records' at Giza. To give a name to this mysterious 'tradition' Yates was to coin the phrase 'the Hermetic Tradition'.22
Giordano Bruno's mission began in 1581, when he set himself the task of persuading the monarchs of Europe to install, no less, the 'magical religion of the Egyptians' as the new religion of the world. That year, Bruno had arrived in the city of Paris after wandering out of Italy and through Europe for several months. In Paris he gave public lectures which eventually got him noticed by the French king, Henri III. Bruno, / Page 121 / by then, had developed an extremely high level of proficiency in the classical art of memory called mnemonics and had already published two books on the subject. Yates writes:
 This classical art, usually regarded as purely mnemotechnical, had a long history in the Middle Ages. .. In the Renaissance it became fashionable among Neoplatonists and Hermetists. It was now understood as a method of printing basic archetypal images on the memory. . . a kind of inner way of knowing the universe. . . The Hermetic experience of reflecting the universe in the mind is, I believe, at the root of Renaissance magic memory, in which the classic mnemonic with places and images is now understood, or applied, as a method of achieving this experience by imprinting archetypal, or magically activated, images on the memory. By using magical or talismanic images as memory- images, the Magus (magician) hoped to acquire universal knowledge, and also powers, obtained through the magical organisation of the imagination.- a magical powerful personality, tuned in, as it were, to the power of the cosmos. This amazing transformation, or adaptation, of the classical art of memory in the Renaissance has a history before Bruno, but in Bruno it reaches culmination. The De umbris idearum and the Cantus Circaeus . . . are his two first works on magic memory. This reveals him as a magician. . .23
The human memory has a natural system of selecting images, colours, scents or sounds in order to store vast amounts of information, moods, ideas, feelings and sensations. Imagine a day at the beach with friends and family, full of activities, full of fun and full of wonderful sensations. That day, however, something unusual happens. You are stung by a blue- bottle jellyfish. Years later you are visiting an aquarium somewhere else in the world, and in one of the displays floats a little blue-bottle jellyfish. Suddenly that 'image' unleashes the memories of that day on the beach. The blue-bottle is the 'icon' or 'archetypal image' in which was stored all the memories of that special day. Your mind will most certainly work out why the memory came to the surface by relating the jellyfish to the events remembered. It could have happened in a far more subtle way. You could have seen something totally unrelated, say, a postage stamp, whose colour very closely resembled that of the blue-bottle jellyfish. The unconscious mind makes the association, and the memories of that day will again flash in your mind. Except this time you may not be able to work out why this has happened, i.e. your conscious mind may not have registered what exactly it was that triggered the memory. This phenome- non is what the Hermetic scholars would have called the 'silent language' and what the ancient Egyptians would have called the 'language of the gods'.
Page122

The classical art of mnemonics is to learn how to create such an icon yourself and store it in the mind; then, at a later date, unleash it at will to bring back the desired memory stored in it. A very simple example of this is when you tie a string on your finger in order to remind you of something later. on. This works so long as the item you wish to remember is simple and straightforward. What if the subject matter involved remembering a complex chain of events such as a Shakespeare play or a lecture on atomic physics? A far more sophisticated method would be needed, and that is where the art of mnemonics can be applied. One of the techniques is to imagine a house that you are familiar with, and allocate in chronological order the memory of each event to a room or item in this house. Later you can visualise yourself walking around the house along a predetermined route, entering the rooms and, as you encounter each item or 'icon', the memory that it 'stores' begins to unfold. It takes many years of practice to become a master of the art of memory, and those few who have the ability and intellect to become adepts will develop tremendous insight, which in turn can be converted into enormous power of influence and manipulation. Vast memory that can be controlled, like that of a powerful computer, translates into vast reservoirs of knowledge. Knowledge, as we all know, is power. The greater the memory and the more refined the means to store and control it, the greater the power of the magician.
Recognising such immense abilities in Giordano Bruno, Henri III appointed him as a spy to the French court, a sort of Renaissance version of James Bond, and dispatched him to the English court of Elizabeth I. The year was 1583. Commenting on this mission, Frances Yates writes that
. . . Henri III, who, by sending Bruno into England on some mission. . . changed the course of his life from a wandering magician into that of a very strange kind of missionary indeed. . .24
The 'strange kind' of mission that Bruno set out for himself was the extraordinary task of persuading the Elizabethan court, and through it eventually the whole of Europe, to adopt the 'true religion of the world'. That Bruno's intention was to attempt this is confirmed by a letter written by the English ambassador in Paris, Sir Henry Cobham, to Francis Walsingham in England to warn him of Bruno's hidden motives: 'Doctor Giordano Bruno Nolano, a professor in philosophy, intends to pass into England, whose religion I cannot commend. '25 This is a wonderful English understatement. For the religion that Cobham / Page123 / 'cannot commend' and which Bruno is bringing to England, as we shall see, is none other than the ancient Egyptian religion or, more precisely, that magical religion that he, Bruno, has discovered in the Hermetic texts.26 Bruno, in this ambitious and daring mission, is trying single- handed to seed the idea of a total general reformation of the world, a sort of intellectual and spiritual 'Second Coming' which he believes can be brought about by the revival of ancient Egypt's magical religion. To do this, Bruno is applying his own magical powers, that is the 'words of power' which are made the more devastating by linking them to talismans and archetypal images.27 Making use of a mixture of alchemical a1}d cabalistic techniques, Bruno's brand of magic using words and images is clearly 'Egyptian' in style. This is made evident when he wrote:
. . . the sacred letters used among the Egyptians were called hieroglyphs. . .
which were images. . . taken from things of nature, or their parts. By using such writings and voices, the Egyptians used to capture with marvellous skills the language of the gods (my italics). Afterwards when letters of the kind which we use now were invented. . . they brought about a great rift both in memory and in the divine and magical sciences.28
This statement alone demonstrates the amazing perceptive ability this sixteenth-century magician had. For we must remember that Bruno was writing these words more than three centuries before the Frenchman
Champollion deciphered hieroglyphics.29 From the time he began his visit to England in 1583, Giordano Bruno went about proclaiming the imminent return of the magical religion of Egypt. As Frances Yates pointed out:
    The works in the form of dialogues written in Italian which Bruno published in England are usually classified as moral and philosophical. . . both Bruno's proposed reform and his philosophy are related to his Hermetic religious mission . . . a mission [which] . . . becomes expanded into a projected full restoration of the magical religion of the pseudo-Egyptians of the Asclepius (a major tract on the Hermetica) . . .30 .
    Yet Bruno was no New Age ranter. In Bruno we have the perfect example of how a powerful intuition can know what scientific minds have trouble perceiving. It was Bruno, for example, who introduced Copernicus's ideas of heliocentricity to the Oxford scholars by using his own intuitive vision of the planets and the sun.31 It was also Bruno who was among the very first to imagine a cosmos populated by innumerable / Page 124 / other worlds.32 We may thus wonder if his unusual intuition will not one day prove correct when he spoke of a revival of the 'magical Egyptian religion' in the Western world. In his major work Spaccio della Bestia Trionfante, which was written in England in 1584, Bruno's central theme is 'the glorification of the magical religion of the Egyptians,.33 In this work Bruno correctly detected in this ancient religious system that the worship of the Egyptians was the worship of 'God in things' and that communication with the divine could thus be achieved through all things in nature, by the application of a special magic which the Egyptian priests were the masters of:
. . for as the divinity descends in a certain manner inasmuch as it communicates itself to nature, so there is an ascent made to the divinity through nature. Thus through the light which shines in natural things one mounts up to the life which presides over them. . . And in truth I see how the wise men (of Egypt) by these means had power to make familiar, affable and domestic gods, which, through the voices which came out of the statues, gave counsels, doctrines, divinations and superhuman teachings. Whence with magical and divine rights they ascended to the height of the divinity by the same scale of nature by which the divinity descends to the smallest things by the communication of itself. . . Those wise men, then, in order to obtain certain benefits and gifts from gods, by means of profound magic, made use of certain natural things in which the divinity was latent, and through which the divinity was able and willing to communicate itself for certain effects. Whence those ceremonies were not vain fancies, but living voices which reached to the very ears of the gods. . .34
Bruno was living in a time of great expectation for some major religious reformation. A sort of 'Second Coming' frenzy was about to take hold of the European masses. Signs in the heavens were eagerly awaited. Rumours ran wild that soon a messianic-like child would be born and would unite Europe and the world under a fully reformed Christianity. Hermeticism, according to many, was the ideal tool in an attempt to activate this religious reform.35 As the Parisian scholar J. Dagens noted, 'the end of the sixteenth century and the start of the seventeenth century have been the golden age of the Religious Hermetism'.36 Using complex mathematical calculations, some astrono-mers and religious reformers worked out that the coming of such a messianic 'child' would take place at the end of the sixteenth century,37 and this would be made manifest with signs in the heavens. Amazingly, the heavens were to oblige with the sudden appearance of a supernova star in 1604.38
 This spectacular phenomenon took place in the constellation of / Page 125 / Cygnus."

 

 

THE COSMIC MIND BOGGLING BOOK

Neil McAleer 1982

"The crater Giordano Bruno is believed to be one of the youngest craters on the moon..."

 

 

SAY I SAY ME SAY ME SAY I

SAY 9 9 SAY

SAY

9 9 9 9

 

 

 

 

SECRET CHAMBERS

Robert Bauval

1

999

Page 46

"The point that is being made here is that there existed a sacred science in Egypt that could only be imparted to gifted individuals with a strong predisposition for intuitive learning - the type of learning that is done with the human apparatus of perception, with the fine tuning of the five senses such that they functioned jointly as super receivers and transmitters of messages. Thus the initiation or training of natural magicians was to fine-tune the sensory perception. Anyone can fine-tune his sense to 'read' the messages of nature. However, to be a magician is to be able to reverse the process, i.e. to transmit the messages to others by using the 'language of the gods'. This is the arcana arcanorum, the ultimate secret of the magician. Thoth, the inventor of this magic, was supreme in its application. Equipped with such a cognition of Thoth, we can now examine the purpose of his divine mission as 'messenger' of the gods."

 

 

 

 

THE

MAGICAL ALCHEMY

OF

NINE

NINE IN ADDITION NINE IN CONTRACTION NINE IN DIVISION

I

ME

EGO

OUR

CONSCIENCE

THE

A TO Z

OF

THE

MAGICALALPHABET

ADD TO REDUCE REDUCE TO DEDUCE

 

 

FINGERPRINTS OF THE GODS

G Hancock

1995

Page 287

"What one would look for, therefore, would be a universal language, the kind of language that would be comprehensible to any technologically advanced society in any epoch, even a thousand or ten thousand years into the future. Such languages are few and far between, but mathematics is one of them - and the city of Teotihuacan may be the calling-card of a lost civilization written in the eternal language of mathematics."

"Of all the other stupendous inventions,' Galileo once remarked,

what sublimity of mind must have been his who conceived how to communicate his most secret thoughts to any other person, though very distant either in time or place, speaking with those who are in the Indies, speaking to those who are not yet born, nor shall be this thousand or ten thousand years? And with no greater difficulty than the various arrangements of two dozen little signs on paper? Let this be the seal of all the admirable inventions of men.3"

 

"WHAT ONE WOULD LOOK FOR THEREFORE WOULD BE A UNIVERSAL LANGUAGE THE KIND OF LANGUAGE COMPREHENSIBLE TO ANY TECHNOLOGICALLY ADVANCED SOCIETY IN ANY EPOCH"

"SUCH LANGUAGES ARE FEW AND FAR BETWEEN BUT MATHEMATICS IS ONE OF THEM"

 

 

I

THE

NINTH

 HIEROGLYPHIC

A
B
C
D
E
F
G
H
I
1
2
3
4
5
6
7
8
9
 =
 =
 =
 =
 =
 =
 =
 =
=
 =
 =
 =
 =
 =
 =
 =
 =
=
J
K
L
M
N
O
P
Q
R
10
11
12
13
14
15
16
17
18
1+0 1+1
1+2
1+3
1+4
1+5
1+6
1+7
1+8
1
2
3
4
5
6
7
8
9
 =
 =
 =
 =
 =
 =
 =
 =
=
 =
 =
 =
 =
 =
 =
 =
 =
=
S
T
U
V
W
X
Y
Z
I
19
20
21
22
23
24
25
26
9
1+9 2+0 2+1 2+2 2+3 2+4 2+5 2+6
ME
1
2
3
4
5
6
7
8
9
 =
 =
 =
 =
 =
 =
 =
 =
=
 =
 =
 =
 =
 =
 =
 =
 =
=
=
ME
I
ME
I
ME
I
ME
1
9
18
9
18
9
18
9
18
9
=
1+8
=
1+8
=
1+8
=
1+8
=
=
9
=
9
=
9
=
9
=
I
ME
I
ME
I
ME
I
ME
1
9
9
9
9
9
9
9
9
9
I
ME
I
ME
I
ME
I
ME
1

I

ME 9 9 EM

NINE NINE NINE NINE NINE NINE NINE NINE NINE

ZERO +1 2 3 4 5 6 7 8 9 9 8 7 6 5 4 3 2 1 + ZERO

THUS

dawns that intangible creative moment of change in human imagination

THAT

creative original magikal metamorphosis within lifes eternal changing continuum

THAT

which demonstrates the death and rebirth of our creative fecund eternal consciousness

THAT

which in heralding the death knell of a life does triumphantly proclaim its immortality

THAT THAT THAT

ISISIS

THE VERY ESSENCE OF THAT FROM WHICH THE FABRIC OF REALITY IS SPUN

 

THE

MAGICALALPHABET

LANGUAGE NUMBER NUMBER LANGUAGE

Know the mystery of these variations of numerical alchemical distillations within which the magic of Hermetic transubstantiation doth conjure up that blessed moment of magic as the majestic Nine and another spark for it denotes eternal change the twisting and turning of the numerical kaleidoscope searching for and casting the combinations of numbers that transmute from in the out of eternal living patterned potential the imperishable Gold of the sacred symbol that is the Nine the magical symbol that denotes the act of creation

GODS MAGICAL BIRTHING MADE MANIFEST

It is the moment of equilibrium the act of balance the moment of transfer it is that that that effects the transition betwixt and between Heaven and Earth It is the symbol of the upside down of the downside up and the downside up of the upside down Its fusion with a brother and sister number marks the stirring and return of the God Osiris It is the manifestation of that metamorphosizing state of being of which all are It is the very symbol of the living energy that is indestructable It proclaims that Thou that issues creative spirit forth from out the in that is the very font of

THE

GREAT MOTHER WOMB

THAT HOLY fulcrum of energies that constitute the fusion of mind and matter It is indicative of that quintessential moment of time stood still It is the shewn signal.of an indescribable magic It is the creative evocation of the birth that arises az in both directions at one and the same time It is the symbol of

ALPHA AND OMEGA

THE

A + Z

1 ONE TO NINE 9 9 NINE TO ONE 1

MAGIKALALPHABET

 

Revealing the true nature of the meaning of Nine Seven And Three is our sacred mission scribe said Aliz Zed the thou that is thee and the thou that is me constitute the he as in she that is the Journeyman .We have said no more than enough scribe it is time to move on.

 

 

SCHOTTS ORIGINAL MISCELLANY

 Pi
                      3.141592653589793238462643383279502884197169399375105 . .                       . 8209749445923078164062862089986280348253421170679821. . . . 34808651328230664709384460955058223172535940812848111. . .
74502841027019385211055596446229489549303819644288109756 65933446128475648233786783165271201909145648566923460348 61045432664821339360726024914127372458700660631558817488 15209209628292540917153643678925903600113305305488204665 21384146951941511609433057270365759591953092186117381932 61179310511854807446237996274956735188575272489122793818 30119491298336733624406566430860213949463952247371907021 79860943702770539217176293176752384674818467669405132000 56812714526356082778577134275778960917363717872146844090 12249534301465495853710507922796892589235420199561121290 21960864034418159813629774771309960518707211349999998372 97804995105973173281609631859502445945534690830264252230 82533446850352619311881710100031378387528865875332083814 20617177669147303598253490428755468731159562863882353787 59375195778185778053217122680661300192787661119590921642 01989380952572010654858632788659361533818279682303019520 35301852968995773622599413891249721775283479131515574857 24245415069595082953311686172785588907509838175463746493 93192550604009277016711390098488240128583616035637076601 047101819429555961989467678374494482553797747268471040 . . 

In the first1000, decimal places of Pi there are 6 consecutive number 9's

No other number appears consecutively more than 3 times

 

 

I

I = 9 9 = I

ME = 9 9 = ME

EGO = 9 9 = EGO

OUR = 9 9 = OUR

CONSCIENCE = 9 9 = CONSCIENCE

DIVINE LOVE = 9 9 = DIVINE LOVE

 

 

THE

BLESSED

HOLY WHOLLY HOLY

NUMBER

9

THE

MAGIKAL  ALCHEMY

OF

NINE

IN ADDITION IN

CONTRACTION

IN

DIVISION

A TO Z Z TO A

1 TO 9 9 TO 1

THE

MAGIKALALPHABET

 

 

SECRET CHAMBER

THE QUEST FOR THE HALL OF RECORDS

Robert Bauval

1

999

Page 346

A MASTER-PLAN FOR THE THREE PYRAMIDS OF GIZA

BASED ON THE CONFIGURATION OF THE THREE STARS OF THE BELT OF ORION

"The Pyramid Texts embody the remnants of a well-structured star-cult, the main theme of which was the transfiguration of the dead pharaohs into stars <1>. Examination of the Pyramid Texts reveals that the dominant stars of this cult were those of the constellation of Orion. The special attention given to Orion can be understood in several ways: it is the most striking of the constellations, in the archaic Period, it happened to rise in midsummer at dawn (c.2600 BC), as though a celestial herald of the forthcoming yearly nilotic flood. Consequently, the appearance of Orion after a prolongued period of 'invisibility' was taken as the celestial event preluding a new season of rejuvenation and growth of nature as a whole. Mythologically, Orion was thus seen as the celestial representation of Osiris, the god of rebirth/resurrection, and with whom all the dead pharaohs, as star-gods, were identified <2>. Thus the Pyramid Texts proclaim: 'Behold, he has come as Orion, behold Osiris has come as Orion...O king, the sky conceives you with Orion, the dawn-light bears you with Orion, you will regularly ascend with Orion from the eastern region of the sky, you will regularly descend with Orion into the western region of the sky...' (pyr.820-822). 'O king, you are this great star, the companion of Orion, who traverses the sky with Orion, who navigates the Netherworld with Osiris, you ascend from the east of the sky, being renewed in your due season, and rejuvenated in your due time.' (pyr.882). 'Live, be alive! Be young beside your father, beside Orion in the sky...' (pyr. 2180).<3>.

 The Egyptian knew Orion under the name of 'Sah'. They imagined 'Sah' as a male anthropomorphic figure undoubtedly representing Osiris. Several drawings of 'Sah' dating from the New Kingdom are known, notably from the tomb of Senmut (south hall ceiling), where 'Sah' is depicted as a man standing on a boat, holding the Ankh symbol in one hand and a staff in the other, above his head are three large stars in a row, the topmost star slightly deviated to the left (see plates)<4>. There can be little doubt that these three stars are Zeta, Epsilon and Delta Orionis -the Belt Of Orion- which form the same characteristic pattern at the centre of the constellation <5>. It is to be noted that this pattern has not perceptibly changed since the time of the Pyramid Age (c.2700 BC-2150 BC). This is because these three stars are well-over 1000 light-years away, and consequently no proper motion is normally registered for them. In any case, any undetected annual proper motion would probably be below the l/lOOOth of a second level, thus far too small for the span of time considered to cause any perceptible change in the pattern of the three stars <6>. In short, the characteristic pattern formed by the three stars of the belt of Orion appears the same to us as it did to the Egyptians who built the Great Pyramid (c.2600 BC).

 

 

OSIRIS

OR

IRON

ORION ISISIS OSIRIS

 

A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
                  1+0 1+1 1+2 1+3 1+4 1+5 1+6 1+7 1+8 1+9 2+0 2+1 2+2 2+3 2+4 2+5 2+6
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
                                                   
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z

 

 

NUMEROLOGY

Gedes and Grossett 1999

Page 7

 "All numbers greater than nine can be reduced to a single digit by the process of fadic addition, for example:

12 is reduced to 3 by adding 1 and 2;

49 is reduced to 4 by adding 4 and 9 which equals 13 and subsequently adding 1 and 3 to make 4."

azazazazazazazAZAZAZAZAZAZAZAZAZazazazazazazaz

 

 

IT BEGAN TO RAIN THEN THE SUN CAME OUT

 

 

WITH MYSTICS AND MAGICIANS IN TIBET

Alexander David - Neel Circa 1960

Accessed from Internet site http://members.tripod.com/johnnyfg/mmtibet/page183.htm

Page 202

" All blessings *om saintly beings, the Buddha's spirit, the five wisdoms, all that is good and lofty in the world are attracted and assimilated while drawing in the breath.

Now, composing oneself for a while one dismisses all cares and cogitations. Having become perfectly calm, one imagines that a golden lotus exists in one's body, on a level with the navel. In this lotus, shining like the sun, stands the syllable ram. Above ram is the syllable ma. From ma Dorjee Naljorma (a feminine deity) issues

These mystic syllables, which are called "seed," must not be regarded as mere written characters, or symbolic representations of things, but as living beings standing erect and endowed with motive power. For instance ram is not the mystic name of the fire, it is the seed of fire. Hindus attach great importance to the right pronunciation of these "seed formulas" (bija mantes). They think that their power resides in the sound which they believe to be creative. Certain Tibetan mystics agree that ram correctly pronounced, may produce fire, yet these mystic syllables are not generally used in Tibet as sound, but rather as representations of elements, deities, etc. Tibetans identifying ram with the fire, think that he who knows how to make mental use of the subjective image of that word, can set anything ablaze or even produce flames without apparent fuel.

As soon as one has imagined Dorjee Naljorma springing from the syllable ma, one must identify oneself with her.

When one has " become" the deity, one imagines the letter A placed in the navel and the letter Hal at the top of one's head."

In this lotus, shining like the sun, stands the syllable ram.

 

Y RAM MARY MARY Y RAM


3
RAM
-
-
-
-
R
18
9
9
-
A
1
1
1
-
M
13
13
4
3
RAM
32
23
14
-
-
3+2
2+3
1+4
3
RAM
5
5
5
-
-
-
-
-
-
-
-
-
-
8
RAMESSES
-
-
-
 
RA
19
10
1
 
MESSES
80
17
8
8
RAMESSES
99
27
27
-
Add to Reduce
9+9
2+7
2+7
-
Second Total
18
9
9
-
Reduce to Deduce
1+8
-
-
8
RAMESSES
9
9
9
-
-
-
-
-
-
-
-
-
-
8
RAMESSES
-
-
-
-
R
18
9
9
-
A
1
1
1
-
ME
18
9
9
-
SSES
62
8
8
8
RAMESSES
99
27
27
-
Add to Reduce
9+9
2+7
2+7
-
Second Total
18
9
9
-
Reduce to Deduce
1+8
-
-
8
RAMESSES
9
9
9

 

 

RAMESSES

Egypt's Greatest Pharaoh

Joyce Tyldesley 2000

Page xxvi

 "The Egyptians wrote their hieroglyphic texts without vowels, using consonants not found in our modem alphabet. In consequence, although we can read and understand the ancient writings we cannot be certain of the correct pronunciation of any word or name. This explains why different authors refer to the same individual by seemingly different names. Ramesses II, for example, variously appears in print as Ramesses, Ramses, Ramesse and Remeses while Queen Nefertari occasionally occurs as Nofretari. Throughout this book the most simple and widely accepted version of each proper name has been used with Ramesses preferred to the increasingly popular Ramses as the former most accurately represents the original Egyptian name. I follow current convention in using the words king and pharaoh interchangeably".

Page 1

1

Introducing Ramesses

"Some of Egypt's kings and queens have emerged from the obscurity of the tomb in sudden and spectacular fashion. The decoding of hieroglyphics, a tantalizing mystery until 1822, revealed the unexpected existence of the two aberrant New Kingdom pharaohs Hatchepsut and Akhenaten. The 1912 recovery of a magnificent portrait head from the ruined city of Amarna brought the beautiful Queen Nefertiti back to life, Above all, the unparalleled 1922 discovery of a virtually intact royal tomb in the Valley of the Kings allowed the hitherto insignificant boy-king Tutankha-men to triumph over death. Ramesses II, however, has never been in need of such a renaissance. Over the three millennia that have passed since his reign, his name - albeit in a distorted form - has never been forgotten.
Sixty-six relatively peaceful years on the throne had allowed Ramesses ample opportunity for self-promotion. By the time of his death in 1213 BC his monuments and image were to be found in every comer of his realm, The name of Ramesses was known and respected throughout the varied but inter-related kingdoms which made up what archaeologists now term the' Ancient World' - a wide circle of states encompassing Northern Turkey, Iran, Central Africa, Libya and the Balkans and extending as far west as Italy and even Spain. Within Egypt the highly efficient royal propaganda machine had elevated Ramesses to the status of living legend with divine attributes. In Nubia, Ramesses had already become a fully fledged god. A fortunate combination of circumstances - optimal Nile floods leading to good harvests, international stability and, of course, the extraordinary longevity which caused Ramesses to outlive not only his contemporaries but many of his children and grandchildren - had allowed Egypt to enjoy a continuity of government which was the envy of her neighbours. Whether by good luck or good management, Egypt flourished under Ramesses, and her people were grateful"

 

 

-
8
R
A
M
E
S
S
E
S
-
-
-
-
-
--
-
-
-
-
-
-
-
-
-
-
1
1
-
1
+
=
3
-
=
3
=
3
=
3
-
`-
-
-
-
-
19
19
-
19
+
=
57
5+7
=
12
1+2
3
=
3
-
8
R
A
M
E
S
S
E
S
-
-
-
-
-
--
-
-
-
-
-
-
9
1
4
5
-
-
5
-
+
=
24
2+4
=
6
=
6
=
6
-
`-
18
1
13
5
-
-
5
-
+
=
42
4+2
=
6
=
6
=
6
-
8
R
A
M
E
S
S
E
S
-
-
-
-
-
--
-
-
-
-
-
`-
18
1
13
5
19
19
5
19
+
=
99
9+9
=
18
1+8
9
=
9
-
-
9
1
4
5
1
1
5
1
+
=
27
2+7
=
9
=
9
=
9
-
8
R
A
M
E
S
S
E
S
T
-
-
-
-
-
-
-
-
-
-
--
-
1
-
-
1
1
-
1
-
-
1
occurs
x
4
=
4
=
4
2
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
3
-
-
-
-
-
-
-
-
-
-
-
3
-
-
-
-
-
-
-
 
-
-
-
4
-
-
-
-
-
-
-
4
occurs
x
1
=
4
=
4
 
-
-
-
-
5
-
-
5
-
-
-
5
occurs
x
2
=
10
1+0
1
6
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
8
--
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
    
9
occurs
x
1
=
9
=
9
26
8
R
A
M
E
S
S
E
S
-
-
19
-
-
8
-
27
-
18
2+6
-
9
-
-
-
-
-
-
-
-
-
10
-
-
-
-
2+7
-
1+8
8
8
R
A
M
E
S
S
E
S
-
-
1
-
-
8
-
9
9
9

 

 

8
R
A
M
E
S
S
E
S
-
-
-
-
-
--
-
-
-
-
-
-
-
-
-
1
1
-
1
+
=
3
-
=
3
=
3
=
3
`-
-
-
-
-
19
19
-
19
+
=
57
5+7
=
12
1+2
3
=
3
8
R
A
M
E
S
S
E
S
-
-
-
-
-
--
-
-
-
-
-
9
1
4
5
-
-
5
-
+
=
24
2+4
=
6
=
6
=
6
`-
18
1
13
5
-
-
5
-
+
=
42
4+2
=
6
=
6
=
6
8
R
A
M
E
S
S
E
S
-
-
-
-
-
--
-
-
-
-
`-
18
1
13
5
19
19
5
19
+
=
99
9+9
=
18
1+8
9
=
9
-
9
1
4
5
1
1
5
1
+
=
27
2+7
=
9
=
9
=
9
8
R
A
M
E
S
S
E
S
T
-
-
-
-
-
-
-
-
-
--
-
1
-
-
1
1
-
1
-
-
1
occurs
x
4
=
4
=
4
-
-
-
4
-
-
-
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
-
5
-
-
5
-
-
-
5
occurs
x
2
=
10
1+0
1
-
9
-
-
-
-
-
-
-
    
9
occurs
x
1
=
9
=
9
8
R
A
M
E
S
S
E
S
-
-
19
-
-
8
-
27
-
18
-
9
-
-
-
-
-
-
-
-
-
10
-
-
-
-
2+7
-
1+8
8
R
A
M
E
S
S
E
S
-
-
1
-
-
8
-
9
9
9

 

 

8

RAMESSES
I
1293-1291
99
27
9

8

RAMESSES
II
1279-1212
99
27
9

8

RAMESSES

III
1182-1151
99
27
9

8

RAMESSES

IV
1151-1145
99
27
9

8

RAMESSES

V
1145-1141
99
27
9

8

RAMESSES

VI
1141-1133
99
27
9

8

RAMESSES

VII
1133-1126
99
27
9

8

RAMESSES

VIII
1133-1126
99
27
9

8

RAMESSES

IX
1126-1108
99
27
9

8

RAMESSES

X
1108-1098
99
27
9

8

RAMESSES

XI
1098-1070
99
27
9

 

 

7

PTOLEMY

I
106
34
7

7

PTOLEMY
II
106
34
7

7

PTOLEMY
III
106
34
7

7

PTOLEMY

IV
106
34
7

7

PTOLEMY

V
106
34
7

7

PTOLEMY

VI
106
34
7

7

PTOLEMY

VII
106
34
7

7

PTOLEMY

VIII
106
34
7

7

PTOLEMY
IX
106
34
7

7

PTOLEMY
X
106
34
7

7

PTOLEMY
XI
106
34
7

7

PTOLEMY

XII
106
34
7
7

PTOLEMY

XIII
106
34
7
7

PTOLEMY

XIV
106
34
7
7

PTOLEMY

XV
106
34
7
9

CLEOPATRA
-
91
37
1

 

 

ORIENTAL MAGIC

Idries Shah 1956

Page 85 /6

I

am
(Sufi poem of Mirza Khan, Ansari)

"How shall I define what thing I am?
Wholly existent, and yet non-existent, through Him, I am.
Whatever becometh naught out of entity,
The signification of that nothingness am I.
Sometimes a mote on the disc of the sun;

At others, a ripple on the water's surface.
Now I fly about in the wind of association:

Now I am a bird of the incorporeal world.
By the name of ice I also style myself:
Congealed in the winter season am I.
I have enveloped myself in the four elements;
I am the cloud on the face of the sky.
From unity I have come into infinity:
Indeed, nothing existeth, that I am not.
My vitality is from life's source itself;
And I am the speech, every mouth within.

I am the hearing-sense with every ear;
And also the sight of every eye am I.
I am the potentiality of every thing:
I am the perception every one within.
My will and inclination are with all;
With mine own acts, also, satisfied am I.
Unto the sinful and vicious, I am evil;
But unto the good beneficent am I".

 

ORIENTAL MAGIC

Idries Shah 1956

Page 85 /6

9

am
(Sufi poem of Mirza Khan, Ansari)

"How shall 9 define what thing 9 am?
Wholly existent, and yet non-existent, through Him, 9 am.
Whatever becometh naught out of entity,
The signification of that nothingness am 9.
Sometimes a mote on the disc of the sun;

At others, a ripple on the water's surface.
Now 9 fly about in the wind of association:

Now 9 am a bird of the incorporeal world.
By the name of ice 9 also style myself:
Congealed in the winter season am 9.
9 have enveloped myself in the four elements;
9 am the cloud on the face of the sky.
From unity 9 have come into infinity:
Indeed, nothing existeth, that 9 am not.
My vitality is from life's source itself;
And 9 am the speech, every mouth within.

9 am the hearing-sense with every ear;
And also the sight of every eye am 9.
9 am the potentiality of every thing:
9 am the perception every one within
My will and inclination are with all;
With mine own acts, also, satisfied am 9
Unto the sinful and vicious, 9 am evil;
But unto the good beneficent am 9".

 

I = 9 9 = I

X

20 = 180

I = 9 9 = I

X

21 = 189

 

 

ORIENTAL MAGIC

Idries Shah 1956

Page 83

Dhikrs of the Sufis
AIl recitations are performed in a state of ritual purity. The face, arms, feet and mouth are washed. If the Seeker has slept since his last dhikr, he must have a bath. Any other pollution must also be removed by complete immersion.
Dhikrs are generally said during the hours of darkness. When a supernatural result is desired, the dhikr must dwell upon some facet of the Divine power allied to the effect to be accom- plished. Thus, when a Sufi wishes to cure illness, he prepares himself by repeating a dhikr consisting of the Name of God which denotes healing. By this means the Sufi intends to collect in his mind a tremendous potential of mental force associated with healing. This he projects towards the object of ltis atten- tions, at the same time concentrating upon the desired result.
  When a Sufi's aid is invoked to ensure, for example, success in any venture, he will purify himself and spend three nights, culminating on a Thursday, reciting the simple formula Ya Fatih (' O Victor ') - one of the Attributes of the All-Powerful.
On Thursday (the 'powerful' night of the week) the full quota of power will have been built up in his mind: this, at any event, is the theory. He may also give the person a talisman or amulet with the dhikr written on it, to wear on his arm. Even today, these dhikr amulets are widely worn among all classes in the Moslem East. It is not uncommon for Sufis to receive a visitation from some important member of the Order - perhaps long dead - advising them as to the best course to take in any matter upon which they are uncertain.
At the outset of his training the more esoteric aspects of Sufism are of less concern to the Seeker than the attainment of progress through implicit obedience to the formulae of the cult. The root of all such progress is dhikr. Having either been given a set dhikr to repeat (if he is under the direct guidance of a Sheikh), or having selected one himself (if he is an Uwaysi working towards the goal alone), his task is to repeat it with meticulous regard for the times and frequency of its saying.
If the formula is said under the breath (dhikr khafi), a rosary with ninety-nine beads is used, one bead being told after each repetition. In the case of the dhikr jali (' loud repetition ') the / Page 84 / the rosary is often not used."
                                                                   

"If the formula is said under the breath (dhikr khafi), a rosary with

NINETYNINE

beads is used, one bead being told after each repetition."

 

 

3
THE
33
15
6
6
NINETY
87
33
6
4
NINE
42
24
6
13
THE NINETY NINE
162
72
18
-
-
1+6+2
7+2
1+8
13
THE NINETY NINE
9
9
9
-
-
-
-
-
-
-
-
-
-
13
 THE NINETY NINE
162
72
9
10
NAMES OF GOD
99
45
9
23
First Total
261
117
18
2+3
Add to Reduce
2+6+1
1+1+7
1+8
5
999999999
9
9
9

 

Page 97

"Moslem tradition tells a curious tale of the Prophet Mohammed being bewitched by a Jewish sorcerer using this method.Nine knots were tied in a string, each knot' binding' a curse, and the thread was then hidden in a well. Only the archangel Gabriel's timely warning, we are informed, disclosed the hiding- place of the Death Spell. Such spells are countered by untying the knots, one by one: but in this case the chroniclers affirm that they unravelled themselves at the Prophet's command."
     

"Nine knots were tied in a string,"

 

7
 GABRIEL
54
36
9
8
 MOHAMMED
72
36
9
10
 NAMES OF GOD
99
45
9

 

IN

THE NAME OF GOD THE MERCIFUL THE COMPASSIONATE

 

 
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