SECRET CHAMBERS

Robert Bauval

1

999

Brother Robert, having paused to take breath continued onwards, ever onwards, ever upwards, always and forever keeping

HIS ISISIS I OF EYES

REACHING TOWARDS THE SUMMIT

OF

THE

MAGIC

MOUNTAIN

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 ofSokar, 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 cuI tic 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 Sot his', 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.
I 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."

SECRET CHAMBER

THE QUEST FOR THE HALL OF RECORDS

Robert Bauval

1999

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).

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.

Page341

"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 andVela 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 fo1'In.
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'sComet. 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 aIle stin 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.

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 thai
. . . 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

THE HE AS IN SHE THAT IS THEE

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 cou.Id 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..."

BENBEN = 255255

SAY I SAY ME SAY

SAY 9 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."

INSTEAD OF USING THE TERMINOLOGY

 I, ME, EGO, OUR, CONSCIENCE.

 USE THE BLESSED AND

HOLY WHOLLY HOLY

NUMBER

9

AND YOU AS IN THE TRANSPOSED WORD YOU WITH NUMERICAL ROOT VALUE

7

SO  SURELY  WILL 7 START TO HEAR

THE MUSIC OF THE SPHERES

THE

MAGIKAL  ALCHEMY OF THE NINE

NINE IN ADDITION NINE IN CONTRACTION NINE IN DIVISION

THE  A TO Z OF THE

THE

MAGIKALALPHABET

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

NINE like all else, Gods symbol and special name. NINE the sign of that intangible creative moment of change, the symbol NINE  

It is that which indicates within the eternal continuum the death, and rebirth of our creative fecund living consciousness. That which in heralding the death knell of a life. does triumphantly proclaim its immortality. It is the very essence of that from which which the fabric of reality is spun.

 It is the mystery of all such variations of numerical, alchemical distillations, which, within the magic of Hermetic transubstantiation conjure up that blessed moment of magic occaisioned as the majestic Nine and another spark, It denotes eternal change, the twisting and turning of the numerical kaleidoscope, searching for and casting the combinations of numbers that transmute from out of patterned potential the imperishable Gold of the sacred symbol that is the Nine.The magical symbol that denotes the act of creation . The God Symbol.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 forth from the very font of the fulcrum of energies that constitute the fusion of mind and matter. It is  thus, 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 to Z of the Magikalalphabet.

Revealing the true nature of the meaning of the 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 Now it is time to move on.

The arithmetical subterfuge comment, insertions and insinuations.

Are those of the Zed AlizZed as recorded by the far yonder scribe

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

THE NUMERICAL ROOT VALUE OF THE LETTER P IS 7 AND THE ROOT VALUE OF THE LETTER i IS 9

INSTEAD OF USING THE TERMINOLOGY

 I, ME, EGO, OUR, CONSCIENCE.

 USE THE BLESSED AND

HOLY WHOLLY HOLY

NUMBER

9

AND THEN YOU, THAT YOU  AS IN ROOT VALUE OF 7 WILL SOON START TO HEAR

THE MUSIC OF THE SPHERES

THE

MAGIKAL  ALCHEMY OF THE NINE

NINE IN ADDITION NINE IN CONTRACTION NINE IN DIVISION

THE  A TO Z OF THE

THE

MAGIKALALPHABET

SECRET CHAMBER

THE QUEST FOR THE HALL OF RECORDS

Robert Bauval

1999

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

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 

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 ofRamesses 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"

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.

I THAT 9 AM

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.

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 AIl-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 ninety-nine beads is used, one bead being told after each repetition.

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,