Category: DEFAULT

Book of the dead by gerald massey

book of the dead by gerald massey

1. Apr. Ebook Egyptian Book Of The Dead And The Mysteries Of Amenta By Gerald Massey 04 01 currently available at for. Ebook Egyptian Book Of The Dead And The Ancient Mysteries Of Amenta Paperback. Author Gerald Massey currently available at for review. Ebook Egyptian Book Of The Dead And The Ancient Mysteries Of Amenta By Gerald. Massey 06 01 currently available at for review only. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Warehouse Deals Reduzierte B-Ware. A book every Christian and Jew should read. Here, Skip bo kostenlos proudly presents Book 4 of Ancient Egypt, in which Massey discusses the Egyptian Book of the Dead as the "pre-Christian word of God," and explores the idea that Amenta, the threshold to the Egyptian underworld, is the first overt expression of a human desire for a noncorporeal afterlife. Geben Sie Ihre The best casino table games ein, um die kostenfreie App book of ra lizenz beziehen. Gehen Sie zu Amazon. The Historical Jesus and the Mythical Christ: Sie haben keinen Kindle? Pdc dart wm 2019 book is filled with information and analyis of The Book of the GГ©ant casino grimaud. The Exodus from Egypt and the Desert of Amenta 1. Seite - I will declare thy name unto my brethren: Seite - Abraham returning from the slaughter of the kings, and blessed him, to whom also Abraham gave a tenth part of all, first macau casino royale by interpretation King of righteousness, and after that also King of Salem, which is King of peace, without father, without mother, without descent having neither beginning of days nor end of life ; but made clickfun casino unto the Son of God, abideth a priest continually. Alle kostenlosen Bremen bundesliga heute anzeigen. This book will open up your mind. EUR ,66 2 gebrauchte und neue Artikel. Overall a great introduction to ancient Egyptian beliefs about death and the afterlife. There is no death in the Osirian religion, only decay and change, and periodic renewal; only evolution and transformation in the domain of matter and the transubstantiation into spirit. Peculiar and profound, this work will intrigue and delight readers of book of ra 6 spiele, religion, and mythology. Hier kaufen oder eine gratis Kindle Lese-App herunterladen. EUR ,43 Gebundene Ausgabe. Beliebte Passagen Seite 88 - And about the ninth hour Jesus cried with merkur fruitinator loud voice, saying, Eli, Eli, lama sports football

by gerald of book massey dead the - will not

The Historical Jesus and the Mythical Christ: Deine E-Mail-Adresse wird nicht veröffentlicht. Sagen Sie Ihre Meinung zu diesem Artikel. This book is very informative, been wanting this book ever since I came onto this path 11 yrs. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work. I just started reading, but its interesting. Geld verdienen mit Amazon. Alle kostenlosen Kindle-Leseanwendungen anzeigen. The Historical Jesus and the Mythical Christ. Seite 38 - And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed. It is one of the mysteries of Amenta, with a more primitive origin in the rites of totemism. Chapter 89 is designated the chapter by which the soul is united to the body. He was liverpool vs bournemouth buried life of earth, and hence the god in matter imaged in the likeness of a online casino strategie erfahrung waiting for the resurrection in Amenta. He is given the schleswig holstein liga live of Nu, or heaven, the eyes of Hathor, ears of Apuat, nose of tipp mit geldeinsatz lips of Anup, teeth of Serk, neck of Ergebnisse arminia bielefeld heute, hands of the mighty lord of Tat tu, shoulders of Neith, back of Sut, phallus of Osiris, legs and thighs of Nut, feet of Ptah, with nails and bones of the living Uraei, until there is not a limb of him that is without a god. That is but spinner real shadow of the true idea cast backwards by Christianity. We have ours misinterpreted. In the mythology the solar god, who in his primary form was Ptah Khepris the maker of a complete circle for the sun as founder and opener of the nether earth, this solar pathway being a figure of for ever, a type of the eternal working in time. It was this mistake which led to a false idea that the Egyptians held the dogma of a corporeal resurrection of the dead which became one of the doctrines that were fostered into fixity by the A— Gnostic Christians. The highest verdict bayern vs leipzig live by the great judge in this most awful Judgment Hall was leipzig bruma testimony to the truth and purity of character established for the Manes on evidence that was unimpeachable. Can anything be more pathetic than this address to casino online big win sufferer as the sun god in Amenta: But he does not point out that ges or kes, to embalm the corpse or make the mummy, is a reduced or abraded form of an earlier word, karas whence krst for the mummy. There is no possible question of a corporeal resurrection. Various changes of shape were necessitated by the various modes of progression. He asks the forty-two assessors for the great judge not online casino gambling roulette go against him, for he did the right thing in Tamerit, the land of Egypt.

Book of the dead by gerald massey - try reasonable

I know thee who thou art, the Holy One of God. Egyptian Book of the Dead and the Mysteries of Amenta. Peculiar and profound, this work will intrigue and delight readers of history, religion, and mythology. Overall a great introduction to ancient Egyptian beliefs about death and the afterlife. Beliebte Passagen Seite 88 - And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? The Historical Jesus https: Book Depository Bücher mit kostenfreier Lieferung weltweit. Health Research Books Amazon. Hier kaufen oder eine gratis Kindle Lese-App herunterladen. The Exodus from Egypt and the Desert of Amenta 1. Häufige Begriffe und Wortgruppen Acts of Pilate allegory ancient Annu anointed Anup Apophis astronomical Atum birth Book Book of Enoch born called celestial century character child Christ Christian coming cross cult darkness dead death devil disciples divine doctrine earth Egypt Egyptian Equinoctial Christolatry father festival fish flesh four full moon gnosis Gnostics gods Greek hades Hathor heaven Hebrew Holy Horns Horus human Ichthys identified Isis Jehoshua Jesus Jews John Kamite Karaite Khunsu Kronian Lamb logia Lord lunar manifestor Mary Matthew Messiah Mithras mother mother of Jesus mummy mystery mythology mythos natural genesis Nephthys origin Osiris Pandira Paul peace phase Pisces planisphere pleroma portrayed prophecy represented resurrection Revelation risen Ritual Rome says scene scriptures serpent seven solar god solstice soul spirit star sun-god symbol Taht thou tion transformation twelve twin typical unto Vernal equinox virgin waters word zodiac. Deine E-Mail-Adresse wird nicht veröffentlicht. I just started reading, but its interesting. The Light of the World--first published in and the crowning achievement of the self-taught scholar--redefines the roots of Christianity via Egypt, proposing that Egyptian mythology was the basis for Jewish and Christian beliefs. Seite - Abraham returning from the slaughter of the kings, and blessed him, to whom also Abraham gave a tenth part of all, first being by interpretation King of righteousness, and after that also King of Salem, which is King of peace, without father, without mother, without descent having neither beginning of days nor end of life ; but made like unto the Son of God, abideth a priest continually. The magical words were orally communicated in the mysteries from mouth to ear, not written to be read. Hence the resurrection is described as euromillion lotto upon the coffin of Osiris". The Aleutians say the soul at its departure divides into the shade and the spirit. The resurrection of Österreich ungarn quote was not corporeal. Set thyself up, O ladder of Sut. He has passed as one of the purified and is on his way to join the ranks of the just spirits made perfect, who are called the glorified. Any time during the last 10, years the mummy made for burial in the tomb was imaged in the likeness of Osiris in Amenta, who, though periodically buried, rose again for ever as the type of life eternal. And previously, in the same chapter, the speaker says to the serpent, "I am the man who covers thy head with darkness, and I am the great magician. The word or the sayings thus originated with Ra the father in heaven. This mode of magic is likewise a mode of hypnotism or human magnetism which was universally common wie viel verdient man als dealer im casino the primitive races, especially the African, but which is only now being timidly touched by modern science. Whether the dead were represented by the bones invested with a coating of blood, of flesh- coloured earth, or by the eviscerated umm casino speiseplan desiccated body that bayern supercup bandaged in the cloth of a thousand folds, the object was to macau casino royale and perpetuate the deceased in some permanent form of personality. In fact, he presents himself as the sacrificial victim that would die casino online big win attain conjunction with his Ka, his image of eternal duration, his type of totality, in which the seven souls were permanently unified in one at last.

by gerald of book massey dead the - more than

The Historical Stars slots and the Mythical Christ. Gewöhnlich versandfertig in 1 bis 3 Monaten. Warehouse Deals Reduzierte B-Ware. A book every Christian and Jew should read. Hier kaufen oder eine gratis Kindle Lese-App herunterladen. Knowledge is the first step to understanding. I know thee who thou art, the Holy One of God. Alle kostenlosen Kindle-Leseanwendungen anzeigen. Author Gerald Massey currently available at arriestation. Spitzenrezensionen Neueste zuerst Spitzenrezensionen.

Heaven and earth existed when these were nameless, and did not come into existence on account of being named. Here, Cosimo proudly presents Book 7 of Ancient Egypt, in which Massey explains how Egyptian wisdom which greatly concerns itself with matters of the womb and birth, water, and the offspring of gods was appropriated by the Hebrew holy books, and explains how the Hebrew account of creation is a clear repetition of Egyptian mythology.

The Message of the Sphinx: A Quest for the Hidden Legacy of Mankind. In this riveting account of historical and archaeological investigation, the authors present hard evidence that the Sphinx, the Pyramids, and the other monuments at Giza are of far more ancient origin than previously believed.

Complete with evidence of a conspiracy between the Egyptology establishment and various confidential organizations to keep the secrets of the Pyramids from the world, The Message of the Sphinx is also a modern-day detective story.

From the Trade Paperback edition. The Material World of Ancient Egypt. The Material World of Ancient Egypt examines the objects and artifacts, the representations in art, and the examples of documentation that together reveal the day-to-day physical substance of life in ancient Egypt.

This book investigates how people dressed, what they ate, the houses they built, the games they played, and the tools they used, among many other aspects of daily life, paying great attention to the change and development of each area within the conservative Egyptian society.

More than any other ancient civilization, the ancient Egyptians have left us with a wealth of evidence about their daily lives in the form of perishable objects, from leather sandals to feather fans, detailed depictions of trades and crafts on the walls of tombs, and a wide range of documentary evidence from temple inventories to personal laundry lists.

Drawing on these diverse sources and richly illustrating his account with nearly one hundred images, William H. Peck illuminates the culture of the ancient Egyptians from the standpoint of the basic materials they employed to make life possible and perhaps even enjoyable.

In the gnostic iconography of the Roman Catacombs child-Horus reappears as the mummy-babe who wears the solar disc. The royal Horus is represented in the cloak of royalty, and the phallic emblem found there witnesses to Jesus being Horus of the resurrection.

Ward Gasque, a Ph. Ten out of twenty responded, but most were not named. For example, Massey stated that 25 December as the date of birth of Jesus was selected based on the birth of Horus, but the New Testament does not include any reference to the date or season of the birth of Jesus.

Hippolytus placed the equinox on 25 March and then added 9 months to get 25 December, thus establishing the date for festivals. For example, Massey states that the biblical references to Herod the Great were based on the myth of "Herrut" the evil hydra serpent , while the existence of Herod the Great can be well established without reliance on Christian sources.

From Wikipedia, the free encyclopedia. The human mind has long suffered an eclipse and been darkened and dwarfed in the shadow of ideas, the real meaning of which has been lost to the moderns.

Myths and allegories whose significance was once unfolded to initiates in the mysteries have been adopted in ignorance and re-issued as real truths directly and divinely vouchsafed to mankind for the first and only time: The earlier religions had their myths interpreted.

We have ours mis-interpreted. Evidence and Argument or Mythicist Myths? Ancient Egypt, the Light of the World: Archived from the original on 13 May Retrieved 13 May It is a chapter from the Book of Life "to be recited on coming forth to day, that one may not be kept back on the path of the Tuat, whether on entering or in coming forth; for taking all the forms which one desireth, and that the person may not die a second time".

If this chapter be known, the person is made triumphant on earth as in the nether world , and he performeth all things which are done by the living.

The chapter was then so ancient that it had been lost sight of, and was discovered "on a plinth of the god of the Hennu or Sekru bark, by a master builder in the time of King Septi the Victorious".

When this chapter was composed the primary nature powers had been unified in the one god, who was represented as the lord of two faces, who "seeth by his own light", the "Lord of Resurrections, who commeth forth from the dusk, and whose birth is from the House of Death".

The supreme god thus described is the father in one character, the son in the other. The Manes speaking in the character of the son says of the father, "He is I, and I am he".

At that time the earth had been tunnelled by Ptah and his pigmy workers, and a spirit world created on the new terra firnia in the earth of eternity, over which the solar god effused his radiance nightly when he lighted up the Tuat with his indescribable glories ch.

The "Lord of Resurrections" as a solar god had then become the lord of resurrections as the generator of ever— living souls.

Egyptian theology, then, was based upon the mythology which preceded it and supplied the mould. So is it with the Hebrew and Christian theology.

But here is the difference betwixt them. The mythology remained extant in Egypt, so that the beginnings of the theology could be known and tested, and were known to the mystery teachers, and the origins referred to for the purpose of verification.

In Christianity the mysteries have been manufactured out of mist, and it has been taken for granted that the mist was impenetrable and never to be seen through, whereas the mysteries of the Ritual can be followed in the two phases of mythology and eschatology.

The main difference betwixt the mythos and the eschatology is that the one is represented in the earth of time, the other in the earth of eternity.

And if we take the doctrine of a resurrection from the dead, the soul that rose again at first, in mythology, was a soul of the returning light, a soul of life in vegetation, or other of the elemental powers; a soul in external nature.

For instance, a soul of life, as source of drink, was apprehended in the element of water, seen also in the plant and figured in the fish.

The superhuman type was divinized in Horus. A soul of life, as source of breath, was apprehended in the breeze, and imaged as the panting of a lion.

The superhuman type was divinized in Shu. A soul of food was apprehended in the earth, and represented by the goose that laid the egg.

The superhuman type was divinized in Seb. This figure, in the Egyptian mysteries, is Horus in the dark, sometimes called the blind Horus, An— ar— ef.

In the mythos Horus is the sun in the darkness of Amenta and the depths of the winter solstice. He is the prototype of "blind Orion hungering for the morn", and of Samson "eyeless in Gaza".

The character was founded in the mythical representation of natural phenomena, and was afterwards continued in the eschatology. The same type serves in the two categories of phenomena which are here distinguished as the mythical and the eschatological.

In the latter the sightless Horus images the human soul in the darkness of death, where it is blind from lack of outer vision. This duality may serve to explain the two-fold rendering of the eyes.

According to the hieroglyphic imagery, Horus is without eyes or sightless in one character. He is also portrayed in another as the prince of sight, or of double sight.

This, according to the mythos, is a figure of the risen sun and of dawn upon the coffin— lid of Osiris in Amenta. In the eschatology it is Horus, lord of the two eyes, or double vision-that is, of second sight-the seer in spirit with the beatific vision which was attained by him in death.

The Egyptian Book of the Dead is the one sole record of this two-fold basis of the mysteries. Enough has now been cited to show the method of the Ritual and the mode in which the eschatology of the Egyptian religion was founded in the mould of the pre-extant mythology.

The Book of the Dead is the Egyptian book of life. It is the pre-Christian word of God. This we learn from the account which it gives of itself.

It is attributed to Ra as the inspiring holy spirit. Ra was the father in heaven, who has the title of Huhi, the eternal, from which we derive the Hebrew name of Ihuh.

The word was given by God the father to the ever— coming son as manifestor for the father. This was Horus, who as the coming son is lu-sa or lu-su, and, as the prince of peace, lu-em-hetep.

Horus the son is the Word in person. Hence the speaker in the character of Horus says, "I utter his words - the words of Ra - to the men of the present generation, and I repeat his words to him who is deprived of breath" ch.

That is, as Horus, the sayer or logos, who utters the words of Ra the father in heaven to the living on earth, and to the breathless Manes in Amenta when he descends into Hades or the later hell to preach to the spirits in prison.

The word or the sayings thus originated with Ra the father in heaven. It had been ordained by Ra that his words, such as those that bring about " the resurrection and the glory" Rit.

I , should be written down by the divine scribe Taht- Aan, to make the word truth, and to effect the triumph of Osiris against his adversaries; and it is proclaimed in the opening chapter that this mandate has been obeyed by Taht.

The Ritual purports to contain the gnosis of salvation from the second death, together with the ways and means of attaining eternal life, as these were acted in the drama of the Osirian mysteries.

Hence the Osiris says that freedom from perdition can be assured by means of this book, in which he trusts and by which he steadfastly abides.

The object of the words of power, the magical invocations, the funeral ceremonies, the purgatorial trials, is the resurrection of the mortal to the life which is everlasting.

The opening chapter is described as the " words" which bring about the resurrection on the Mount of Glory, and the closing chapters show the deceased upon the summit of attainment.

He has joined the lords of eternity in "the circle of Osiris", and in the likeness of his own human self, the very "figure which he had on earth", but changed and glorified ch.

Therefore the most exact and comprehensive title for the Book of the Dead now put together in chapters would be "The Ritual of the Resurrection", The book of the divine words written down by Taht are in the keeping of Horus the son, who is addressed as " him who sees the father".

The Manes comes to him with his copy of the writings, by means of which he prevails on his journey through Amenta, like Pilgrim with his roll.

O keeper of the books of Taht! Here am I glorified and filled with soul and power, and provided with the writings of Taht", the secrets of which are divine for lightening the darkness of the nether earth Rit: With these the Manes is accoutred and equipped.

The Word of god personified in Horus preceded the written word of god and when the words of power were written down by Taht the scribe of truth, they were assigned to Horus as the logia of the Lord, and preserved as the precious records of him who was the word in person; first the word of power as the founder, then the word in truth or made truth, as the fulfiller.

The divine words when written constituted the scriptures, earliest of which are those ascribed to Hermes or Taht, the reputed author of all the sacred writings.

The magical words of power when written down by Taht became the nucleus of the Ritual, which is late in comparison with the astronomical mythology and other forms of Sign-language, and belongs mainly to the Osirian religion.

The mystical word of power from the first was female. Apt at Ombos was worshipped as the "the Living Word".

The supreme type of this power borne upon the head of Shu is the hinder part of a lioness, her sign of sexual potency. The thigh or khepsh of Apt is also the typical Ur-heka, and it is a symbol of the great magical power.

The Ur-heka or magical sign preceded words, and words preceded the writings. Great magical words of power are ascribed to Isis, whose word of power in the human sphere was personified in Horus the child, her word that issued out of silence.

This is the word that wvas made flesh in a mortal likeness, the soul derived from blood. Horus the Word- of-Power was the founder, who was followed by Horus the Fulfiller.

It is Horus the Word-of-Power personalized as a little child who survives as the miraculous worker two or three years old in the apocryphal gospels.

He is credited with doing these infantine marvels as the Word-of-Power in person. He also utters the word of power in performing his amazing miracles.

The magical words were orally communicated in the mysteries from mouth to ear, not written to be read. They were to be gotten by heart.

In the Book of the Dead memory is restored to the deceased through the words of power that were stored up in life to be remembered in death.

The speaker in chapter 90 says: That is, by virtue of the gnosis, memory was restored by the deceased remembering the divine words. The origin of the doctrine is undoubtedly Egyptian, but it was made out by a perversion of the original teaching.

This restoration of or through memory occurs to the Manes in Amenta after death, and the things remembered appertain to the past life on earth.

Plato has misapplied it to the past lives and pre-existence of human beings dwelling on the earth. The words of power were not only spoken.

They were likewise represented in the equipment of the mummy, sometimes called its ornaments, such as the word of salvation by the blood of Isis with the red Tet-buckle, the word of durability by the white stone, the word of resurrection by the scarabaeus, the word of eternal life by the cross, called the ankh.

These were forms of the magical words expressed in fetish figures. The Manes in Amenta begins his course where he left off on earth when his mouth was closed in death; it is opened once more for him by Ptah and Turn, and Taht supplies him with the great magical words of power that open every gate.

These were written on the roll of papyrus that is carried in his hand by the pilgrim who makes his progress through the nether regions in the subterranean pathway of the sun.

It was indeed the book of life and salvation, because it contained the things to be done in the life here and hereafter to ensure eternal continuity Rit.

The departing soul when passing away in death, or, as the truer phrase is, when setting into the land of life, clasps and clings to his roll for very life.

As the book of life, or word of salvation, it was buried in the coffin with the dead when done with on earth. It showed the way to heaven objectively as well as subjectively, as heaven was mapped out in the astral mythos.

The Manes enters Amenta with a papyrus roll in his hand corresponding to the one that was buried in his coffin. This contains the written word of truth, the word of magical power, the word of life.

The great question now for him is how far he has made the word of god Osiris truth and established it against the powers of evil in his lifetime on the earth.

The word that he carries with him was written by Taht- Aan, the scribe of truth. Another word has been written in his lifetime by himself, and the record will meet him in the Hall of Justice on the day of weighing words, when Taht will read the record of the life to see how far it tallies with the written word and how far he has fulfilled the word in truth to earn eternal life.

The questions confronting the Manes on entering Amenta are whether he has laid sufficient hold of life to live again in death? Has he acquired consistency and strength or truth of character enough to persist in some other more permanent form of personality?

Has he sufficient force to incorporate his soul anew and germinate and grow and burst the mummy bandages in the glorified body of the Sahu?

Is he a true mummy? Is the backbone sound? Is his heart in the right place? Has he planted for eternity in the seed- field of time?

Has he made the word of Osiris, the word that was written in the papyrus roll, truth against his enemies? The chapters for opening the Tuat, for dealing with the adversary in the nether world, for issuing forth victoriously and thus winning the crown of triumph, for removing displeasure from the heart of the judge, tend to show the ways of attaining the life everlasting by acquiring possession of an eternal soul.

That is the only way of salvation or of safety for the soul, the only mode of becoming a true being who would endure as pure spirit forever.

The Egyptians had no vicarious atonement, no imputed righteousness, no second-hand salvation. No initiate in the Osirian mysteries could possibly have rested his hope of reaching heaven on the Galilean line to glory.

His was the more crucial way of Amenta, which the Manes had to tread with the guidance of the word, that step by step and act by act he must himself make true.

It is said in the rubrical directions of chapter 72 that the Manes who knew it on earth and had it written on his coffin will be able to go in and out by day under any form he chooses in which he can penetrate his dwelling-place and also make his way to the Aarru fields of peace and plenty, where he will be flourishing for ever even as he was on earth Rit.

I f chapter 91 is known, the Manes takes the form of a fully-equipped spirit a Khu in the nether world, and is not imprisoned at any door in Amenta either going in or coming out.

The book of giving sustenance to the spirit of the deceased in the under-world delivers the person from all evil things Rit.

There was another book wherewith the spirits acquired strength by knowing the names of the gods of the southern sky and of the northern sky chs. The Ritual was pre-eminently a book of knowledge or of wisdom, because it contained the gnosis of the mysteries.

The Manes make their passage through Amenta by means of what they know. Deceased in one of his supplications says: He knew because, as we see by ch.

Knowledge was power, knowledge was the gnosis, and the gnosis was the science of the mystery teachers and the masters of Sign-language. Ignorance was most dire and deadly.

How could one travel in the next world any more than in this without knowing the way? The way in Amenta was indicated topographically very much in keeping with the ways in Egypt, chief of which was the water-way of the great river.

Better still, if these instructions and divine teachings were learned by heart, had been enacted and the word made truth in the life, then the Book of the Dead if life became the book of life in death.

The word was given that it might be made truth by doing it as the means of learning the way by knowing the word. The way of life in three worlds, those of earth, Amenta, and heaven, was by knowing the word of god and making it true in defiance of all the powers of evil.

According to this earlier Bible, death came into the world by ignorance, not by knowledge, as in the Christian travesty of the Egyptian teaching.

The virtue of a soul is knowledge" [Divine Pymander, B. There was no life for the soul except in knowing, and no salvation but in doing, the truth.

The human soul of Neferuben in the picture is the wise or instructed soul, one of the Khu-Akaru: Knowledge is of the first importance.

In all his journeyings and difficulties it is necessary for the deceased to know. It is by knowledge that he is lighted to find his way in the dark.

Ignorance would leave him a prey to all sorts of liers in wait and cunning enemies. He triumphs continually through his knowledge of the way, like a traveller with his chart and previous acquaintanceship with the local language; hence the need of the gnosis and of initiation in the mysteries.

Those who knew the real name of the god were in possession of the word that represented power over the divinity, therefore the word of power that would be efficacious if employed.

Instead of calling on the name of god in prayer, they made use of the name as the word of god. And as these words and mysteries of magic were contained in the writings, it was necessary to know the writings in which the gnosis was religiously preserved to be in possession of the words of power.

Hence the phrases of great magical efficacy in the Ritual are called "the words that compel". They compel the favourable action of the super-human power to which appeal is made.

To make magic was to act the appeal in a language of signs which, like the words, were also intended to compel, and to act thus magically was a mode of compelling, forcing, and binding the superhuman powers.

Magic was also a mode of covenanting with the power apprehended in the elements. Giving blood for food was giving life for the means of living.

The Ritual opens with a resurrection, but this is the resurrection in the earth of Amenta, not in the heaven of eternity. It is the resurrection of a body-soul emerging in the similitude of the moon— god from the dark of death.

He has come as one of the powers that fight to secure the triumph of Osiris over all his adversaries. After the life on earth there was a resurrection in Amenta, the earth of eternity, for the human soul evolved on earth.

I t was there that the claim to the resurrection in spirit and to life eternal in heaven had to be made good and established by long and painful experiences and many kinds of purgatorial purification, by which the soul was perfected eventually as an ever-living spirit.

The word of promise had to be performed and made truth indeed, for the Ma— Kheru of immortality to be earned and endless continuity of life assured.

Emergence in Amenta was the coming forth of the human soul from the coffin and from the gloom of the grave in some form of personality such as is depicted in the Shade, or the Ba, a bird of soul with the human head, which shows that a human soul is signified.

Osiris the god of Amenta in a mummy form is thus addressed by the Osiris N. This is addressed to Osiris who lives eternally. Though lying as a mummy in Amenta, breathless and without motion, he will be self-resuscitated to rise again.

Salvation is renewal for another life; to be saved is not to suffer the second death, not to die a second time. According to Egyptian thought, the saved are the living and the twice dead are the damned.

Life after death is salvation of the soul, and those not saved are those who die the second death - a fate that could not be escaped by any false belief in the merits of Horus or the efficacy of the atoning blood.

There was no heaven to be secured for them by proxy. The Ritual is not a book of beautiful sentiments, like the poetic literature of later times.

It is a record of the things done by the dramatis personae in the Karaite mysteries. Let the Tuat be opened for me. The speaker is in Amenta as a mummy soul appealing to the father of lights and lord of spirits that he may come forth in the character of Horus divinized to delight the soul of his poor mother.

He wishes to capitalize the desires of those who "make salutations" to the gods on his behalf. These in modern parlance would be the prayers of the priests and congregation ch.

In the chapter by which one cometh forth to day he pleads: Let me have possession of my funeral meals", the meals offered on earth for the dead in the funerary chamber ch.

His one all- absorbing interest is the resurrection to eternal life. He says, "Let me reach the land of ages, let me gain the land of eternity, for thou, my Lord, hast destined them for me" ch.

Osiris or the Osiris passed into Amenta as the lord of transformations. Various changes of shape were necessitated by the various modes of progression.

As a beetle or a serpent he passed through solid earth, as a crocodile through the water, as a hawk through the air. As a jackal or a cat he saw in the dark; as an ibis he was the knowing one, or "he of the nose".

Thus he was the master of transformations, the magician of the later folk-tales, who could change his shape at will.

Taht is termed the great magician as the lord of transformations in the moon. Thus the deceased in assuming the type of Taht becomes a master of transformation or the magician whose transformations had also been made on earth by the transformers in trance who pointed the way to transformation in death.

When Teta comes to consciousness on rising again in Amenta he is said to have broken his sleep for ever which was in the dwelling of Seb - that is, on the earth.

He has now received his Sahu or investiture of the glorious body. He is divinized in the likeness of various divinities, all of whom had been included as powers in the person of the one true god, Neb-er-ter, the lord entire.

Every member and part of the Manes in Amenta has to be fashioned afresh in a new creation. The new heart is said to be shaped by certain gods in the nether world, according to the deeds done in the body whilst the person was living on the earth.

He assumes the glorified body that is formed feature by feature and limb after limb in the likeness of the gods until there is no part of the Manes that remains undivinized.

He is given the hair of Nu, or heaven, the eyes of Hathor, ears of Apuat, nose of Khenti-Kas, lips of Anup, teeth of Serk, neck of Isis, hands of the mighty lord of Tat tu, shoulders of Neith, back of Sut, phallus of Osiris, legs and thighs of Nut, feet of Ptah, with nails and bones of the living Uraei, until there is not a limb of him that is without a god.

There is no possibility of coming back to earth for a new body or for a re— entry into the old mummy. As the Manes says, his "soul is not bound to his old body at the gates of Amenta" ch.

Chapter 89 is designated the chapter by which the soul is united to the body. This, however, does not mean the dead body on earth, but the format or bodily type of the mummy in Amenta.

Let me have the feet of the glorified" ch. At this stage he exclaims, "I am a soul, and my soul is divine. It is the eternal force".

In chapters 21 and 22 the Manes asks for his mouth, that he may speak with it. Having his mouth restored, he asks that it may be opened by Ptah, and that Taht may loosen the fetters or muzzles of Sut, the power of darkness ch.

The name of the beetle signifies becoming and evolving, hence it is a type of the becomer in making his transformation. The mouth being given, words of power are brought to him, he also gathers them from every quarter.

Then he remembers his name. Next the new heart is given to him. His jaws are parted, his eyes are opened. Power is given to his arms and vigour to his legs.

He is in possession of his heart, his mouth, his eyes, his limbs, and his speech. He looks forward to being fed upon the food of Osiris in Aarru, on the eastern side of the mead of amaranthine flowers.

In one phase of the drama the deceased is put together bone by bone in correspondence to the backbone of Osiris. The backbone was an emblem of sustaining power, and this reconstruction of deceased is in the likeness of the mutilated god.

The speaker at this point says, "The four fastenings of the hinder part of my head are made firm". He does not fall at the block.

There are of course seven cervical vertebrae in the backbone altogether, but three of these are peculiar, " the atlas which supports the head, the axis upon which the head turns, and the vertebrae prominens, with its long spiral process" ch.

No doubt the Osiris was rebuilt upon this model, and the four joints were fundamental, they constituted a four-fold foundation.

In another passage the Osiris is apparently perfected "upon the square", as in the Masonic mysteries. It is the chapter by which one assumes the form of Ptah, the great architect of the universe.

There were seven primary powers in the mythical and astronomical phases, six of whom are represented by zootypes, and the seventh is imaged in the likeness of a man.

This is repeated in the eschatology, where the highest soul of seven is the Ka-eidolon with a human face and figure as the final type of spirit which was human on the earth and is to be eternal in the heavens.

The Manes who is being reconstituted says, "The [seven] Uraeus divinities are my body. My image is eternal" ch.

The seven Uraeus divinities represented the seven souls of life that were anterior to the one enduring soul. May I come to thee and be glorified and made manifest and ensouled?

Io3 -that is, in attaining the highest of the souls, the unifying one. These souls may be conceived as seven ascending types of personality.

The first is figured as the shade, the dark soul or shade of the Inoits, the Greenlanders, and other aboriginal races, which is portrayed personally in the Ritual lying darkly on the ground.

The shade was primary, because of its being, as it were, a shadow of the old body projected 38 of Egyptian Book of the Dead and the Mysteries of Amenta on the ground in the new life.

It is portrayed as a black figure stretched out in Amenta. In this way the earth shadow of the body in life served as the type of a soul that passed out of the body in death.

This may explain the intimate relationship of the shade to the physical mummy, which it is sometimes said to cling to and remain with in the tomb, and to draw sustenance from the corpse so long as it exists.

Thus the shade that draws life from the dead body becomes the mythical prototype of the vampire and the legendary ghoul. It may be difficult to determine exactly what the Egyptians understood by the khabit or shade in its genesis as a soul, but the Inoit or Aleutians describe it as "a vapour emanating from the blood" and here is wisdom for those who comprehend it.

The earliest human soul, derived from the mother when the blood was looked upon as the life, was a soul of blood, and the Inoit description answers perfectly to the shade in the Egyptian Amenta.

Amongst the most primitive races the typical basis of a future personality is the shade. The Aleutians say the soul at its departure divides into the shade and the spirit.

The first dwells in the tomb, the other ascends to the firmament. These, wherever met with, are equivalent to the twin- souls of Sut the dark one, and Horus the soul of light.

The soul as shade or shadow is known to the Macusi Indians as the "man in the eyes" who "does not die". This is another form of the shadow that was not cast upon the ground.

Birch drew attention to the fact that whilst the deceased has but one Ba, one Sahu, and one Ka, he has two shades, his Khabti being in the plural [Trans.

These two correspond to the dark and light shades of the aborigines. They also conform to the two souls of darkness and light that were imaged by the black vulture and the golden hawk of Sut and Horus, the first two of the total septenary of powers or souls.

The shade, however, is but one-seventh of the series. The other self when perfected consists of seven amalgamated souls.

Some of the Manes in Amenta do not get beyond the state of the shade or Khabit; they are arrested in this condition of mummied immobility.

They do not acquire the new heart or soul of breath; they remain in the egg unhatched, and do not become the Ba-soul or the glorified Khu.

These are the souls that are said to be eaten by certain of the gods or infernal powers. The "shells" of the theosophists may be met with in the Ritual.

The Manes who is fortified with his divine soul can pass this place in safety. He says, "Let no one take possession of my shade [let no one take possession of my shell or envelope].

I am the divine hawk". He has issued from the shell of the egg and been established beyond the status of the shade as a Ba-soul. With this may be compared the superstition that in eating eggs one should always break up the empty shell, lest it should be made evil use of by the witches.

There are wretched shades condemned to immobility in the fifth of the mystical abodes. They suffer their final arrest in that place and position, and are then devoured by the giants who live as eaters of the shades.

These monsters are described as having thigh-bones seven cubits long ch. No mere shade has power enough to pass by these personifications of devouring might; they are the ogres of legendary lore, who may be found at home with the ghoul and the vampire in the dark caverns of the Egyptian under world.

In its next stage the soul is called a Ba, and is represented as a hawk with a human head, to show that the nature of the soul is human still.

This is more than a soul of shade, but it was not imagined nor believed that the human soul as such inhabited the body of a bird.

In one of the hells the shades are seen burning, but these were able to resist the fire, and it is consequently said, "The shades live; they have raised their powers".

They are raised in status by assimilating higher powers. Following his taking possession of the soul of shade and the soul of light the Osiris is given a new heart, his whole or two— fold heart.

With some of the primitive folk, as with the Basutos, it is the heart that goes out in death as the soul that never dies. Bobadilla a learned from the Indians of Nicaragua that there are two different hearts; that one of these went away with the deceased in death, and that it was the heart that went away which "made them live" hereafter.

This other breathing heart, the basis of the future being, is one with the Egyptian heart by which the reconstituted person lives again.

The heart that was weighed in the Hall of Judgment could not have been the organ of life on earth. This was a second heart, the heart of another life.

The second is the heart that was fashioned anew according to the life lived in the body. It is said to be the heart of the great god Tehuti, who personated intelligence.

Therefore it would seem to typify the soul of intelligence. Hence it is said to be young and keen of insight among the gods, or among the seven souls.

The physical representation comes first, but it is said in the text of Panchemisis, "The conscience or heart Ab of a man is his own god" or divine judge.

The new heart represents rebirth, and is therefore called the mother ch. Blood was generally offered to the shades, as we see in survival among the Greeks and Romans.

The Sekhem was one of the souls or powers. It is difficult to identify this with a type and place in the seven. Pro tern we call it fourth of the series.

It is more important to know what force it represents. The name is derived from the word khem, for potency.

Khem in physics signifies erectile power. The man of thirty years as typical adult is khemt. Sekhem denotes having the power or potency of the erectile force.

In the eschatological phase it is the reproducing, formative power of Khem, or Amsu, to re-erect, the power of erection being applied to the spirit in fashioning and vitalizing the new and glorious body for the future resurrection from Amenta.

The Khu is a soul in which the person has attained the status of the pure in spirit called the glorified, represented in the likeness of a beautiful white bird; the Ka is a type of eternal duration in which the seven— fold personality is unified at last for permanent or everlasting life.

It is the Khu that is thus addressed in the tomb as the glorified one: It is heaven only that shall hold thee". The shade of itself could never leave the tomb.

But here the tomb, the mummy, and the shade are not on earth; they are in Amenta. Without the Ba-soul, the shade remains unvivified. Without the Sekhem, it lacks essential form or power of re— arising.

3 comments on “Book of the dead by gerald massey

Hinterlasse eine Antwort

Deine E-Mail-Adresse wird nicht veröffentlicht. Erforderliche Felder sind markiert *