THE PYRAMID TEXTS
28
SHAMANIC WISDOM IN THE PYRAMID TEXTS
THE MYSTICAL TRADITION OF ANCIENT EGYPT
THE SHAMANIC ROOTS OF THE PYRAMID TEXTS
Jeremy Naydler
December 9, 2004
(1) Death and Rebirth
Page 312
The fundamental underlying pattern in the Pyramid Texts is one that can be found in all initiatory traditions: It is that of death and rebirth. Osiris must die in order for Horus to be born. Horus is the reborn Osiris. At the same time, Horus is intimately related to the solar principle. As well as being son of Osiris, Horus is also "son of Ra," and the intimacy of the relationship between Horus and Ra is shown in the fact that they both manifest in the same animal form: They are both falcons. Thus the Osirian death leads to a solar rebirth, and just as falcons are creatures that seem to belong less to the earth than to the sky, so the solar rebirth occurs in a cosmic setting, far away from terrestrial existence. Within Egyptology, the standard funerary interpretation of the relationship between Osiris and Horus is that the two gods correspond to two different kings: the deceased king and his successor, the living king who occupies the throne. Only when it is seen that the two gods can also correspond to two different existential phases, or states of consciousness, of one and the same king is it possible to grasp the potential initiatory significance of their relationship: for then it would be one and the same king who goes through the death experience of being identified with Osiris in order for him to experience rebirth as Horus.
This death-rebirth pattern is readily discernible in the sarcophagus chamber south-to-east-wall sequence of texts in the pyramid of Unas (utts. 213-24). At the beginning of the sequence, the king "departs alive" to sit upon the throne of Osiris, the Lord of the Dwat. The prospect that the king should sit upon the throne of Osiris clearly implies an identification between the king and the god of the dead. The king is going to enter the realm of death, he is himself going to experience death. But although he is to journey into the realm of the dead, it is explicitly stated that he journeys into it alive. The death, then, is a "voluntary death"-a death experience undergone while still alive rather than a literal physical death. We have seen in chapter 7 that such journeys by the living into the realm of the dead are widely attested to both in the literature of shamanism and in Orphic, Platonic, Neoplatonic, and Hermetic mystical writings.4 Indeed, it is such
a pervasive theme in initiatory literature that we would be blind not to see' that an initiatory interpretation of Unas's "departing alive" is just as viable as that of the standard funerary interpretation.
In the very next utterance in the south-to-east-wall sequence (utt. 214), / Page 313 / the king is transformed into a falcon, inwardly identifying with the solar principle as he soars into the heavens. The "sun folk" call out to him as he flies toward realms of spiritual light. But before he can join Ra in his sun boat, he is required to heal and reconcile the opposing forces of Horus and Seth. That is, he is required to bring into harmony the opposites of creativity and destruction, of order (Horus) and the wild, primal, but ultimately unproductive energies of Seth. This reconciliation of the opposites is en route to the union with Ra in his sun boat, a union that occurs initially in the depths of the night. It occurs, in fact, in the depths of the Dwat, the realm of Osiris, the realm of death (utts. 216-17). But what this night union with the solar principle entails is the inner rebirth of the king so that he realizes within himself what the Egyptians termed akh. The king becomes akh-a shining spirit, with power over both life and death (utt. 217). Thus, by journeYing into the realm of death, into the Osirian realm, Unas is able to find new life. Normally, we think of life as something that will inevitably succumb to and be extinguished by the forces of death. But what Unas finds is a new kind of life that is kindled within the very heart of death (utt. 219). It is therefore a different order of life that he finds: Spiritual life that can be sustained even in the midst of the sphere of death.
It is on the basis of having had this inner experience of spiritual rebirth that the king is proclaimed a Horus (utts. 220-21) and undergoes coronation as Horus. Horus is the god, or state of being, that is born from the condition of death and dismemberment represented by Osiris. The inner experience of the birth of Horns comes about when one is able to tap the source of life in the midst of the realm of death.
Although this underlying initiatory pattern of death (as Osiris) and rebirth (as Horus) is most clearly seen in the sarcophagus chamber southto-east-wall sequence, it is reiterated or alluded to in a great many other texts and sequences of text in the pyramid of Unas. It is a fundamental motif of the Pyramid Texts, and the latter cannot be understood without a recognition of the root significance of this initiatory motif.5
(2) Cosmic Self-Realization
Another important theme of the Pyramid Texts is that human self-realization occurs in a cosmic rather than a simply terrestrial context. By "selfrealization" is meant the experiential knowledge of one's deepest nature, the divine within oneself. In the Pyramid Texts, many utterances (often referred to as "ascension texts") describe the experience of rising up and away from the earth and into the heavens. In the shamanic tradition, the / Page 314 / ascent to heaven typically follows the ordeal of dismemberment, and this is a pattern that we also find in the texts of the pYramid of U nas. The dismemberment of Osiris is never referred to directly, but his re-memberment is, and in certain sequences of text this is the prelude to the ascent to the Sky.6 Often, however, the prior phase of re-memberment is not even alluded to, and all the emphasis goes on the ascent alone. In the pYramid of Unas, we have already seen that in utterance 214 the king assumes the form of a falcon and soars into the sky. Elsewhere he streaks like lightning, ascends in a dust storm, a cloud of smoke, or more prosaically climbs a stairway or ladder in order to reach the heavens.7 In each case the mode of ascent expresses Unas's transcendence of the earth plane as the precondition of the experience of that higher or deeper level of reality upon which all things earthly depend.
Similar descriptions of rising up to the heavens abound in the mystical literature of the world. Comparable to the many accounts within the shamanic tradition is the flight of the Mesopotamian king Etana on the back of an eagle that takes him up through the heavenly spheres. We also have Plato's description of the soul's levitation in Phaedrus, Paul's experience of being raised to the "third heaven" in 2 Corinthians, the ecstatic Hermetic "Discourse on the Eighth and the Ninth," and Muhammad's ml'raj, or night journey, through the heavenly spheres.8 In each case, we see a similar pattern of movement away from the sphere of the earth as the precondition of direct vision of spiritual realities, otherwise concealed from view. This, of course, is not to deny obvious differences in content among these descriptions of mystical ascent, but it is to recognize a similar pattern of experience that categorically belongs within the sphere of mysticism.9
The accounts in the Pyramid Texts rank as the first in world literature to articulate this pattern of mystical ascent and spiritual vision. Once in the cosmic spheres, it is as if the spiritual eye is opened and conscious encounters with ancestral spirits and gods then become possible, culminating in the union of the king with the cosmic deities, Nut, Atum, and Ra. Encounters with gods and mystic union are not the only experiences, however. There is also-as we have seen-the experience of being spiritually reborn that occurs specifically in the cosmic spheres. On the east gable of the sarcophagus chamber (utts. 211-12), Unas acquires a new celestial body that needs a quite different kind of nourishment from that which the physical body demands on earth. The motif of celestial rebirth and nourishment (mostly in the form of being suckled by goddesses) recurs several times in the Pyramid Texts. It is both a dramatic and a deeply mysterious event in which the divine feminine has a central cosmic role.10
Page 315
The Recovery of Ancient Egyptian Mysticism
According to the Pyramid Texts, wisdom (sai) and knowledge or insight (sia) are attainable only in realms beyond the earth. Just as for Plato true wisdom can only be found in the realm of the dead (i.e., the spirit world) and hence philosophers should devote themselves to dying and death, so in the Pyramid Texts wisdom and knowledge or insight are dependent upon the celestial rebirth of the soul.ll Symbolically, these qualities are the spiritual nourishment given by heavenly goddesses like the milk goddess, Iat, or the hippopotamus goddess, Ipy. The reborn spirit is suckled on wisdom and insight-a wisdom of the heart that is based on insight into the reality of unseen worlds. The Pyramid Texts make it transparently clear that the human being is not just a terrestrial being. This presumption is a modern one, and the Pyramid Texts call it into question. We belong to a superterrestrial world as well, and this should be understood in the sense of the greater cosmos that exists above the small sphere of the earth and also at a more interior and mostly invisible level of being. It is both a celestial and an interior mode of being that we take on when we die or equally when the human spirit rises into the heavens in the kind of ecstatic ascent described in the literature of shamanism, the Hermetic and Platonic traditions, and paramountly in the Pyramid Texts.
(3) Negotiating the Spirit World
Along with many other ancient cultures, as indeed for mainstream Western culture up until as recently as the seventeenth century, the superterrestrial world was regarded by the ancient Egyptians as the abode of spirits. The stars that shine in the night sky shine with an otherworldly light, for they are at the boundary between outwardly visible existence and the inward reality of the spirit world, or Dwat. One way in which the Dwat was pictured by the ancient Egyptians, and this was especially elaborated in the New Kingdom, was that it was located in the interior of the body of the cosmic star goddess, Nut. Looking up to the heavens, they saw the night sky as her dark flesh spangled with stars, and they conceived that this was but the outermost manifestation of a rich inner world, hidden from view because it was literally interior to the body of the goddess. Thus there existed a reverent, awe-filled feeling for the cosmos as sheltering a different kind of reality from that which is ordinarily perceived on the terrestrial plane with the physical senses.12
Here, then, is a "cosmology" that is at once both outer and inner. Specific regions of the sky-the south, the east, the north, and the west, the Milky Way, certain key constellations (such as Orion, the southern / Page 316 / constellations, and the Great Bear), and stars (such as Sirius), as well as the sun and moon-all open onto inner realities. They point inward toward the unseen, toward inner zones of experience, toward the location of inner events that the human being must undergo on the journey of spiritual selfrealization. Then there are other celestial/spiritual regions such as the Field of Rushes, the Akhet or place of rebirth and transfiguration (often translated as "horizon"), and the mysterious watery expanse of the Nun that also belong to this cosmology but at a more unmanifest level that is hard (and also fairly pointless) to equate with anything externally perceptible. Orientation in the spirit world cannot ultimately be achieved by reference to anything familiar to us from the standpoint of the terrestrial world. Despite being for the most part invisible, the transcendent reality that we refer to in shorthand as the spirit world was, for the Egyptians, a very full world. It was a multilayered and infinitely complex world that the human spirit must negotiate, gain knowledge of and power over, in order to attain full human-divine stature. In this respect the cosmology of the Pyramid Texts bears comparison to other mystical cosmologies in which manifold regions, corresponding to states or levels of being, are incorporated within a picture of the stages of human spiritual development. 13
Inhabiting these inner worlds are a number of different spiritual beings. There are the dead, the royal ancestors in particular, who come to meet the king as he stands on the threshold of the spirit world (utt. 306).14 There are also helping spirits, in the form of spirit wives who consort with the king (utt. 205), spirit mothers who suckle him (utts. 41-42, 211, 269, and 308) and spirit guides who guide him through the Otherworld regions (both Sothis and Wepwawet in utt. 302). Various gods observe the arrival of the king, welcome him, and may also assist him in his ascent to heaven by providing or holding a celestial ladder (utts. 271, 305, 306, and 269). There are
also formidable opponents, whose wish seems only to obstruct the king: the
Ugly One (utt. 255), for example, who confronts him at the Akhet, the very place of transfiguration; the "four raging ones" (utt. 311), who encircle the sun god Ra, opposing all who are unfit to come into his presence; the fierce baboon god, Babi (utt. 313), who guards the doors of the sky; and so on. These beings must be confronted and overcome or transformed into spirits that no longer oppose but aid the king on his journey, their energies integrated. There are also more ambivalent beings who are partly benevolent, partly obstructive, such as the celestial ferryman (utts. 270 and 310), who is an Osirian figure; and at times even Osiris himself is portrayed as an opposing force (utts. 215, 219, and 245).
For the Egyptians, then, the spiritual dimension is full of beings. The / Page 317 / breakthrough in plane is a breakthrough not into simplicity but into a complex and multifaceted world that presents many challenges to the human being who accomplishes it. The spirit world is a dangerous world that requires both knowledge and skill to negotiate, and not a little magic power. In the famous Cannibal Hymn (utts. 273-74), the king breaks into the spirit world as a mighty magician, storming heaven and absorbing the energies of the gods into himself in order to master them. We would have to be peculiarly thick-skinned to regard the cosmology of the Pyramid Texts as merely the product of "priestly speculations" and to see it only as so many intellectual constructs. What we are presented with are extreme existential situations and lived encounters with extraordinary realities.
(4) Union with the Gods
We have seen that those who deny the existence of a mystical tradition in ancient Egypt do so on the grounds that Egyptian religious texts do not refer to the experience of mystic union.15 Yet the Pyramid Texts describe countless meetings and interactions with the gods, and frequent identifications or mergings of the individual with divine beings. Most obviously, the king is identified with either Osiris or Horus in a great many utterances.16 Whether we are entitled to describe these identifications as "mystic" unions depends, of course, on how we choose to define mysticism. If we accept the broad definition, there would be no problem in describing them as mystic unions. But from the perspective of the narrow definition of mysticism as union or identity with the ultimate source of reality, these identifications with Osiris and Horus would not pass the test. Neither god could really be said to be the ultimate source of reality. They are each specific manifestations of the divine, exemplars of archetypal processes that the human soul suffers (in the case of .Osiris) and wins through to (in the case of Horus). .
The same may also be said of other divine identifications that are featured in the Pyramid Texts, with such gods as N efertem, Sia, Sobek, and Babi. They each belong to a specific spiritual context, express a degree of attainment, a certain quality or power that is gained. These identifications indicate that the king has gone beyond himself, and is participating in or a~ting out of an energy that is transpersonal and archetypal. But he is not yet identified or united with the ultimate source of existence. The Pyramid Texts, however, do not stop at this level. There is a greater longing that forms the spiritual undercurrent of the texts, a longing to reach out beyond identification with any particular god and to stand in the presence of the / Page 318 / deities that are closest to the source of existence: Nut, the cosmic mother; Nun, the primordial source and father of the gods; Atum, the most allencompassing of the gods; and Ra, the source of light and creativity who corresponds cosmically to the human-divine archetype on earth, Horus.
In the pyramid of Unas, utterance 245 expresses the longing of the king to come to Nut, who may be said to represent the whole superterrestrial cosmos. This longing for union with Nut arises out of a profound awareness that our nature as human beings is cosmic as well as earthly. The greater cosmic reality of Nut metaphysically as well as literally encompasses and encloses all that is earthly within its embrace, and provides the setting in which the human spirit realizes its intrinsic divinity.I7 Nut is the cosmic matrix within which spiritual rebirth takes place. Thus, for example, Unas is born from the womb of Nut as the Bull of the Sky (utt. 254)having realized within himself both solar and cosmic power. At a deeper level even than Nut lies the Nun, the cosmic ocean that is the source of all existence, and we read in utterance 211 that the spiritual rebirth of Unas occurs in the Nun. The text clearly implies that Unas has been immersed in these primordial waters that symbolize the formless reality of the infinite. Such an experience, then, must surely approximate "classic" mystic union with the source of reality. It is expressed again in utterance 301, where Unas is said to cross over to the "father" of the gods, who should probably be identified with. Nun.
Again, the embrace of the king by the supreme god Atum in utterance 215 is expressive of a nondual state that transcends the opposites symbolized by Horns and Seth. This embrace is the prelude to the king's inner identification with Ra in the solar night bark and his solar rebirth and transfigura
tion in the Akhet. From the Akhet, the king rises as an akh, an inwardly illumined, "solarized" being (utts. 216-17). Atum is again the progenitor of Unas in the Cannibal Hymn (utts. 273-74), where the root of the king's power is said to be in the Akhet "like his father Atum who has begotten him." The relationship to Nut, Nun, and Atum would seem in each case to be that union with them leads to spiritual rebirth. The model or prototype of this spiritual rebirth-the god upon whom it is based-is Ra.
In the Pyramid Texts, union with Ra has a different ontological status from union with the great cosmic divinities, Nut, Nun, and Atum. It is more intimate, more final. Unlike these other deities, Ra is the cosmic divine arche type that the human being is able to realize on earth as Horus. To become one with Ra signifies that the king has access to the self-generating and self-regenerating energy of the sun god, an energy that transcends the duality of life and death. As a solarized being, the king is able to live in / Page 319 / the invisible as well as the visible worlds, the cosmic as well as the earthly, the spiritual as well as the physical. Union with Ra, therefore, should probably be regarded as closer to-or at least a more realized phase of-the classic form of mystic union with the godhead, than union with Nut, Nun, or Atum, albeit expressed in the language and imagery of Egyptian religion. Ra is "the great god," and both identity and conscious union with Ra (in the sense of being in the god's presence) are repeatedly portrayed as the ultimate goal and the deepest fulfillment of our human divine nature. 18
Even on the narrow definition of mysticism as "union or identity with the source of reality," the case for the existence of mysticism in Old Kingdom Egypt is overwhelming and its denial requires ignoring all the evidence cited above and referred to in chapters 7, 8, and 9 for the attainment of unitive states of consciousness in the Pyramid Texts. Those arguing against mysticism can do so only by doggedly maintaining that the Pyramid Texts were exclusively funerary texts. Their argument then rests on the presumption that only dead Egyptians were mystical: Living Egyptians were practical and down-to-earth.19 Were we to accept such a
view, the ancient Egyptians and their religion would remain an oddity of world history: the only culture that we know of in which mysticism did not
exist, or if it did exist, then it existed in a curious postmortem form. Throughout the present study, the aim has been to show that this unfortunate characterization of the Egyptians is palpably and demonstrably false.
(5) Return
Nevertheless, one qualification does need to be made concerning the character of ancient Egyptian mysticism as this is portrayed in the Pyramid Texts. This is that although such potent inner experiences as the ascent to the sky, direct knowledge of and access to the spirit world, encounters with spirits and gods, the experience of mystic union, and spiritual rebirth are all major themes in the PYramid Texts, there is also one further theme that we need to take into account. This is the theme of "return" -the return of the king to earth, his taking up his throne and his acting as a mediator between the worlds. The goal of the mystical journey is not simply to enter into relationship with the divine, but also to bring the divine into relationship with the earthly.
We have seen that in the south-to-east-wall sequence of the sarcophagus chamber in the pyramid of Unas, the ascent of the king to the sky and his solarization is followed by his coronation as a living Horus (utts. / Page 320 / 220-21). In other words, the king is crowned as ruler of the two lands of Egypt. At the end of this same sequence describing the king's journey to the sky we find two texts that explicitly recall the king back to terrestrial existence (utts. 223-24). In the first text, he is told to move around, to stand up and sit down, and then to eat and drink. In the second he takes hold of two symbols of kingship: One is a scepter that symbolizes his rulers hip over the world of the living, the other a staff that symbolizes his rulership over the realm of the dead. The point of his journey into the spirit world was to become a master of both spheres of reality.
On the antechamber west wall, the theme of the coronation of the king
recurs again (utts. 255-56). And this time Unas declares himself the heir of both the cosmic god Atum and the earth god, Geb. As Horus-the god who has been through the Osirian death and dismemberment, flown up to the heavens, and experienced spiritual rebirth-the king unites in himself the Above and the Below, and brings into manifestation a new divinehuman axis, a channel for the energies of the spirit world to flow into the terrestrial world. He is "the one who went and came back," who makes the link between worlds (utt. 260). And the consequence of his having made this link is that he becomes the mediator of the fertilizing powers that flow into the terrestrial sphere, into the land of Egypt, from the spirit world. He channels the vitalizing energies of the spirit world into the realm of the living. In so doing he establishes Maat, or cosmic harmony, on earth, one of the most important functions of kingship (utts. 317 and 319). The goal of the spiritual journey described in the Pyramid Texts is therefore not simply the king's enlightenment or absorption in the godhead; it is for him to seal the connection between worlds, to unite the realms of heaven
and earth for the benefit of all Egypt, and thereby to establish Maatuniversal harmony and order-throughout the kingdom."
12 |
HIEROGLYPHIC |
135 |
81 |
9 |
8 |
GLYPHICS |
99 |
45 |
9 |
7 |
GLYPHIC |
80 |
44 |
8 |
4 |
CODE |
27 |
18 |
9 |
10 |
HIEROGLYPH |
123 |
69 |
6 |
11 |
HIEROGLYPHS |
142 |
70 |
7 |
5 |
GLYPH |
68 |
32 |
5 |
6 |
GLYPHS |
87 |
33 |
6 |
6 |
SYMBOL |
86 |
23 |
5 |
7 |
SYMBOLS |
105 |
24 |
6 |
8 |
ALPHABET |
65 |
29 |
2 |
9 |
ALPHABETS |
84 |
30 |
3 |
4 |
ZERO |
64 |
28 |
1 |
3 |
ONE |
34 |
16 |
7 |
5 |
GRAND |
44 |
26 |
8 |
7 |
GALLERY |
80 |
35 |
8 |
12 |
Add to Reduce |
|
|
|
|
Reduce to Deduce |
1+2+4 |
6+1 |
1+6 |
3 |
Essence of Number |
|
|
|
4 |
LEFT |
43 |
16 |
7 |
5 |
RIGHT |
62 |
35 |
8 |
10 |
ARTICULATE |
110 |
58 |
2 |
8 |
ENERGIES |
82 |
46 |
1 |
5 |
GREEK |
46 |
28 |
1 |
7 |
DEMATIC |
69 |
33 |
6 |
6 |
PUZZLE |
106 |
34 |
7 |
7 |
PUZZLED |
110 |
38 |
2 |
4 |
YETI |
- |
- |
- |
|
Y+E+T |
50 |
14 |
|
|
I |
9 |
9 |
|
4 |
YETI |
59 |
23 |
14 |
- |
- |
5+9 |
2+3 |
1+4 |
4 |
YETI |
14 |
5 |
5 |
- |
- |
1+4 |
- |
- |
4 |
YETI |
5 |
5 |
5 |
2 |
TO |
35 |
8 |
8 |
5 |
SLEEP |
57 |
21 |
3 |
9 |
PERCHANCE |
73 |
55 |
1 |
2 |
TO |
35 |
8 |
8 |
5 |
DREAM |
41 |
23 |
5 |
23 |
Add to Reduce |
|
|
|
|
Reduce to Deduce |
2+4+1 |
1+1+5 |
2+5 |
5 |
Essence of Number |
|
|
|
5 |
AWAKE |
41 |
14 |
5 |
5 |
SLEEP |
57 |
21 |
3 |
5 |
DREAM |
41 |
23 |
5 |
15 |
- |
|
|
|
|
- |
1+3+9 |
5+8 |
- |
6 |
- |
|
|
|
|
- |
1+3 |
1+3 |
1+3 |
6 |
- |
|
|
|
8 |
THIRTEEN |
|
|
|
5 |
SLEEP |
57 |
21 |
3 |
5 |
DREAM |
41 |
23 |
5 |
10 |
First Total |
|
|
|
|
Add to Reduce |
9+8 |
4+4 |
- |
1 |
Second Total |
|
|
|
|
Reduce to Deduce |
1+7 |
- |
- |
1 |
Essence of Number |
|
|
|
5 |
SLEEP |
57 |
21 |
3 |
6 |
DREAMS |
60 |
24 |
6 |
11 |
Add to Reduce |
|
|
|
|
Reduce to Deduce |
1+1+7 |
4+5 |
- |
2 |
Essence of Number |
|
|
|
4 |
ATON |
- |
- |
- |
|
A |
1 |
1 |
|
|
T+O+N |
49 |
13 |
|
4 |
ATON |
50 |
14 |
5 |
- |
- |
5+0 |
1+4 |
- |
4 |
ATON |
5 |
5 |
5 |
5 |
LIGHT |
56 |
29 |
2 |
4 |
HEAT |
34 |
16 |
7 |
3 |
SUN |
54 |
9 |
9 |
12 |
Add to Reduce |
|
|
|
|
Reduce to Deduce |
1+4+4 |
5+4 |
1+8 |
3 |
Essence of Number |
|
|
|
6 |
ASLEEP |
58 |
22 |
4 |
5 |
DREAM |
41 |
23 |
5 |
11 |
First Total |
|
|
|
|
Add to Reduce |
9+9 |
4+5 |
- |
2 |
Second Total |
|
|
|
|
Reduce to Deduce |
1+8 |
- |
- |
2 |
Essence of Number |
|
|
|
5 |
AWAKE |
41 |
14 |
5 |
6 |
ASLEEP |
58 |
22 |
4 |
11 |
First Total |
|
|
|
|
Add to Reduce |
9+9 |
3+6 |
- |
2 |
Second Total |
|
|
|
|
Reduce to Deduce |
1+8 |
- |
- |
2 |
Essence of Number |
|
|
|
5 |
MORAL |
59 |
23 |
5 |
6 |
MORALS |
78 |
24 |
6 |
8 |
MORALITY |
113 |
41 |
5 |
6 |
PARENT |
74 |
29 |
2 |
9 |
PAIR ENTER |
106 |
52 |
7 |
6 |
PARENT |
74 |
29 |
2 |
7 |
PARENTS |
93 |
30 |
3 |
7 |
PARENTS |
93 |
30 |
3 |
4 |
PAIR |
44 |
26 |
8 |
6 |
ENTERS |
81 |
27 |
9 |
3 |
EGO |
27 |
18 |
9 |
10 |
CONSCIENCE |
90 |
45 |
9 |
3 |
OUR |
54 |
18 |
9 |
10 |
COLLECTIVE |
105 |
43 |
7 |
12 |
CONSCIOUSNESS |
156 |
48 |
3 |
10 |
COLLECTIVE |
105 |
43 |
7 |
12 |
CONSCIOUSNESS |
156 |
48 |
3 |
4 |
PAST |
56 |
11 |
2 |
7 |
PRESENT |
97 |
34 |
7 |
6 |
FUTURE |
91 |
28 |
1 |
17 |
First Total |
|
|
|
|
Add to Reduce |
2+4+4 |
7+3 |
1+0 |
8 |
Second Total |
|
|
|
|
Reduce to Deduce |
1+0 |
1+0 |
- |
8 |
Essence of Number |
|
|
|
6 |
EFFECT |
45 |
27 |
9 |
5 |
CAUSE |
49 |
13 |
4 |
5 |
EVENT |
66 |
21 |
3 |
6 |
ACTION |
62 |
26 |
8 |
6 |
CHANGE |
38 |
29 |
2 |
5 |
AFTER |
50 |
23 |
5 |
6 |
BEFORE |
51 |
33 |
6 |
3 |
NOW |
52 |
16 |
7 |
14 |
Add to Reduce |
|
|
|
|
Reduce to Deduce |
1+5+3 |
7+2 |
1+8 |
5 |
Essence of Number |
|
|
|
7 |
ELYSIAN |
85 |
31 |
4 |
6 |
FIELDS |
55 |
28 |
1 |
13 |
First Total |
|
|
|
|
Add to Reduce |
1+4+0 |
5+9 |
- |
4 |
Second Total |
|
|
|
|
Reduce to Deduce |
- |
1+4 |
- |
4 |
Essence of Number |
|
|
|
4 |
MARA |
33 |
15 |
6 |
4 |
RAMA |
33 |
15 |
6 |
4 |
HARI |
36 |
27 |
9 |
4 |
MARA |
- |
- |
- |
1 |
A |
1 |
1 |
1 |
3 |
RAM |
32 |
14 |
5 |
4 |
MARA |
33 |
15 |
6 |
4 |
RAMA |
33 |
15 |
6 |
9 |
YESTERDAY |
122 |
41 |
5 |
8 |
TOMORROW |
137 |
47 |
2 |
5 |
TODAY |
65 |
20 |
2 |
22 |
Add to Reduce |
|
|
|
|
Reduce to Deduce |
3+2+4 |
1+0+8 |
1+8 |
4 |
Essence of Number |
|
|
|
5 |
JESUS |
74 |
29 |
2 |
5 |
SEE US |
69 |
15 |
6 |
5 |
G ESUS |
71 |
17 |
8 |
5 |
HE'S US |
72 |
18 |
9 |
3 |
USE |
45 |
9 |
9 |
2 |
JS |
29 |
2 |
2 |
5 |
JESUS |
74 |
29 |
2 |
3 |
EGO |
27 |
18 |
9 |
3 |
OGE |
27 |
18 |
9 |
4 |
OGRE |
45 |
27 |
9 |
1 |
R |
18 |
9 |
9 |
5 |
WORLD |
72 |
27 |
9 |
10 |
UNDERWORLD |
134 |
53 |
8 |
11 |
NETHERWORLD |
142 |
61 |
7 |
10 |
OTHERWORLD |
138 |
57 |
3 |
5 |
WORLD |
72 |
27 |
9 |
11 |
NETHERWORLD |
142 |
61 |
7 |
10 |
OTHERWORLD |
138 |
57 |
3 |
1 |
A |
1 |
1 |
1 |
5 |
GREAT |
51 |
24 |
6 |
4 |
BULL |
65 |
11 |
2 |
4 |
UNAS |
55 |
10 |
1 |
3 |
MIN |
36 |
18 |
9 |
- |
BOOK OF THE EARTH |
- |
- |
- |
4 |
BOOK |
43 |
16 |
7 |
2 |
OF |
21 |
12 |
3 |
3 |
THE |
33 |
15 |
6 |
5 |
EARTH |
52 |
25 |
7 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
- |
- |
|
|
- |
9 |
1 |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
|
|
|
|
|
|
|
|
|
- |
9 |
19 |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
- |
- |
|
|
4 |
- |
- |
4 |
5 |
4 |
2 |
5 |
9 |
5 |
4 |
|
|
|
|
|
|
|
|
|
|
|
4 |
- |
- |
13 |
5 |
13 |
2 |
5 |
18 |
5 |
4 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
- |
- |
|
|
4 |
9 |
19 |
13 |
5 |
13 |
2 |
5 |
18 |
5 |
4 |
|
|
|
|
|
|
|
|
|
|
|
4 |
9 |
1 |
4 |
5 |
4 |
2 |
5 |
9 |
5 |
4 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
- |
- |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
occurs |
x |
|
= |
1 |
= |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
occurs |
x |
|
= |
2 |
= |
|
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
3 |
THREE |
3 |
- |
- |
- |
- |
- |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
occurs |
x |
|
= |
12 |
1+2 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
occurs |
x |
|
= |
15 |
= |
|
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
6 |
SIX |
6 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
7 |
SEVEN |
7 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
8 |
EIGHT |
8 |
- |
- |
- |
- |
- |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
occurs |
x |
|
= |
18 |
1+8 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
2+1 |
|
|
1+1 |
|
5+2 |
|
2+5 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
3 |
|
|
2 |
|
7 |
|
7 |
5 |
MORAL |
59 |
23 |
5 |
6 |
MOR-T-AL |
79 |
25 |
7 |
8 |
MORALITY |
113 |
41 |
5 |
9 |
MORTALITY |
133 |
43 |
7 |
1 |
T |
20 |
2 |
2 |
7 |
IMMORAL |
- |
- |
- |
|
I+M |
22 |
13 |
|
|
M+O+R+A+L |
59 |
23 |
|
7 |
IMMORAL |
81 |
36 |
9 |
- |
- |
8+1 |
3+6 |
- |
7 |
IMMORAL |
9 |
9 |
9 |
