A
HISTORY OF GOD
Karen Armstrong
The God of the Mystics
THE
BOOK OF CREATION
"THERE IS NO ATTEMPT MADE TO DESCRIBE THE CREATIVE PROCESS REALISTICALLY
THE ACCOUNT IS SYMBOLIC AND SHOWS GOD CREATING THE WORLD BY MEANS OF LANGUAGE
AS THOUGH WRITING A BOOK BUT LANGUAGE ENTIRELY TRANSFORMED
THE MESSAGE OF CREATION IS CLEAR EACH LETTER OF THE ALPHABET IS GIVEN A NUMERICAL
VALUE BY COMBINING THE LETTERS WITH THE SACRED NUMBERS
REARRANGING THEM IN ENDLESS CONFIGURATIONS
THE MYSTIC WEANED THE MIND AWAY FROM THE NORMAL CONNOTATIONS OF WORDS"
METRO
Free Paper
Tuesday, June 6, 2006
Front Page Headline
Aidan Radnedge
July 7 'insult to 999 crews'
"A Damning report into the handling of the July 7 bombings was dismissed as an insult to 999 crews.
The hard hitting document pointed to a string of failures in the way polce, fire and ambulance dealt with the four Tube and bus blasts, which killed 56.
But the Mayor of London, Ken Livingstone, said the problems it highlighted were just 'nitpicking'.
He added; 'They set out to look for everything that didn't go perfectly and they found some.
'You needed to put that into context of the fact that 99 per cent of it worked like clockwork and a lot of people are alive because of that.'. . . "
Page 4
"No 999 crews reached Russell Square Tube station until 60 minutes after the blast on a Piccadilly line train"
Communication between 999 crews at Edgware Road was 'slow' and there was confusion about whether a bomb had gone off on the District line."
Page 5
"Radio system still 18yrs out of date"
"Vital technology which could have helped save lives on 7/7 should have been introduced 18 years ago after the King's Cross fire, yesterday's report revealed."
"The inquiry also said 999 teams above ground were two reliant on mobile phones.
Mobile networks were strained as people phoned their loved ones - making it difficult for 999 crews to communicate.
THE MAGIC MOUNTAIN
Thomas Mann
1875-1955
Page 466
"Had not the normal, since time was, lived on the achievements of the abnormal? Men consciously and
voluntarily descended into disease and madness, in search of knowledge which, acquired by fanaticism, would lead back to health; after the possession and use of it had ceased to be conditioned by that heroic and abnormal act of sacrifice. That was the true death on the cross, the true Atonement."
HOLY BIBLE
Scofield References
Page 1117
A.D. 30.
Jesus answered and said unto him, Verily, verily,
I say unto thee, Except a man be born again,
He cannot see the kingdom of God.
St John Chapter 3 verse 3
3 + 3 3 x 3
6 x 9
54
5 + 4
9
IN SEARCH OF THE MIRACULOUS
Fragments of an Unknown Teaching
P.D.Oupensky 1878- 1947
Page 217
'A man may be born ,but in order to be born he must first die, and in order to die he must first awake.'
'When a man awakes he can die; when he dies he can be born'
Gurdjieff
THE HERO WITH A THOUSAND FACES
Joseph Campbell 1949
THE HERO TODAY
MYTH AND SOCIETY
"ALL of which is far indeed from the contemporary view; for the democratic ideal of the self-determining individual, the invention of the power-driven machine, and the development of the scientific method of research, have so transformed human life that
the long-inherited, timeless universe of symbols has collapsed. In the fateful, epoch-announcing words of Nietzsche's Zarathustra:
"Dead are all the gods."3 One knows the tale; it has been told a thousand ways. It is the hero-cycle of the modern age, the wonderstory of mankind's coming to maturity. The spell of the past, the bondage of tradition, was shattered with sure and mighty strokes. The dream-web of myth fell away; the mind opened to full waking consciousness; and modern man emerged from ancient ignorance, like a butterfly from its cocoon, or like the sun at dawn from the womb of mother night.
It is not only that there is no hiding place for the gods from the searching telescope and microscope; there is no such society any more as the gods once supported. The social unit is not a carrier of religious content, but an economic-political organization. Its ideals are not those of the hieratic pantomime, making visible on earth the forms of heaven, but of the secular state, in hard and unremitting competition for material supremacy and resources. Isolated societies, dream-bounded within a mythologically charged horizon, no longer exist except as areas to be exploited. And within the progressive societies themselves, every last vestige of / Page 388 /
the ancient human heritage of ritual, morality, and art is in full decay.
The problem of mankind today, therefore, is precisely the opposite to that of men in the comparatively stable periods of those great coordinating mythologies which now are known as lies. Then all meaning was in the group, in the great anonymous forms, none in the self-expressive individual; today no meaning is in the group-none in the world: all is in the individual. But there the meaning is absolutely unconscious. One does not know toward what one moves. One does not know hy what one is propelled. The lines of communication between the conscious and the unconscious zones of the human psyche have all been cut, and we have been split in two.
The hero-deed to be wrought is not today what it was in the century of Galileo. Where then there was darkness, now there is light; but also, where light was, there now is darkness. The modern hero-deed must be that of questing to bring to light again the lost Atlantis of the co-ordinated soul.
Obviously, this work cannot be wrought by turning back, or away, from what has been accomplished by the modern revolution; for the problem is nothing if not that of rendering the modern world spiritually significant-or rather (phrasing the same principle the other way round) nothing if not that of making it possible for men and women to come to full human maturity through the conditions of contemporary life. Indeed, these conditions themselves are what have rendered the ancient formulae ineffective, misleading, and even pernicious. The community today is the planet, not the bounded nation; hence the patterns of projected aggression which formerly served to coordinate the ingroup now can only break it into factions. The national idea, with the flag as totem, is today an aggrandizer of the nursery ego, not the annihilator of an infantile situation. Its parody-rituals of the parade ground serve the ends of Holdfast, the tyrant dragon, not the God in whom self-interest is annihilate. And the numerous / Page /
389 /
saints of this anticult-namely the patriots whose ubiquitous photographs, draped with flags, serve as official icons-are precisely the local threshold guardians (our demon Sticky-hair) whom it is the first problem of the hero to surpass.
Nor can the great world religions, as at present understood, meet the requirement. For they have become associated with the causes of the factions, as instruments of propaganda and selfcongratulation. (Even Buddhism has lately suffered this degradation, in reaction to the lessons of the West.) The universal triumph of the secular state has thrown all religious organizations into such a definitely secondary, and finally ineffectual, position that religious pantomime is hardly more today than a sanctimonious exercise for Sunday morning, whereas business ethics and patriotism stand for the remainder of the week. Such a monkeyholiness is not what the functioning world requires; rather, a transmutation of the whole social order is necessary, so that through every detail and act of secular life the vitalizing image of the universal god-man who is actually immanent and effective in all of us may be somehow made known to consciousness.
And this is not a work that consciousness itself can achieve. Consciousness can no more invent, or even predict, an effective symbol
than foretell or control tonight's dream. The whole thing is being worked out on another level, through what is bound to be a long I and very frightening process, not only in the depths of every living psyche in the modern world, but also on those titanic battlefields into which the whole planet has lately been converted. We
are watching the terrible clash of the Symplegades, through which the soul must pass-identified with neither side.
But there is one thing we may know, namely, that as the new symbols become visible, they will not be identical in the various parts of the globe; the circumstances of local life, race, and tradition must all be compounded in the effective forms. Therefore, it is necessary for men to understand, and be able to see, that through various symbols the same redemption is revealed. "Truth / Page 390 / is one," we read in the Vedas; "the sages call it by many names." A single song is being inflected through all the colorations of the human choir. General propaganda for one or another of the local solutions, therefore, is superfluous-or much rather, a menace. The way to become human is to learn to recognize the lineaments of God in all of the wonderful modulations of the face of man.
With this we come to the final hint of what the specific orientation of the modern hero-task must be, and discover the real cause for the disintegration of all of our inherited religious formulae. The center of gravity, that is to say, of the realm of mystery and danger has definitely shifted. For the primitive hunting peoples of those remotest human millenniums when the sabertooth tiger,
the mammoth, and the lesser presences of the animal kingdom were the primary manifestations of what was alien-the source at once of danger, and of sustenance-the great human problem was to become linked psychologically to the task of sharing the wilderness with these beings. An unconscious identification took place, and this was finally rendered conscious in the half-human, halfanimal, figures of the mythological totem-ancestors. The animals became the tutors of humanity. Through acts of literal imitation -such as today appear only on the children's playground (or in the madhouse)-an effective annihilation of the human ego was accomplished and society achieved a cohesive organization. Similarly, the tribes supporting themselves on plant-food became cathected to the plant; the life-rituals of planting and reaping were identified with those of human procreation, birth, and progress to maturity. Both the plant and the animal worlds, however, were in the end brought under social control. Whereupon the great field of instructive wonder shifted-to the skies-and mankind enacted the great pantomime of the sacred moon-king, the sacred sun-king, the hieratic, planetary state, and the symbolic festivals of the world-regulating spheres.
Today all of these mysteries have lost their force; their symbols no longer interest our psyche. The notion of a cosmic law, which / Page 391 /
all existence serves and to which man himself must bend, has long since passed through the preliminary mystical stages represented in the old astrology, and is now simply accepted in mechanical terms as a matter of course. The descent of the Occidental sciences from the heavens to the earth (from seventeenth-century astronomy to nineteenth-century biology), and their concentration today, at last, on man himself (in twentieth-century anthropology
and psychology), mark the path of a prodigious transfer of the focal point of human wonder. Not the animal world, not the plant world, not the miracle of the spheres, but man himself is now the crucial mystery. Man is that alien presence with whom the forces of egoism must come to terms, through wholn the ego is to be crucified and resurrected, and in whose image society is to be reformed. Man, understood however not as "I" but as "Thou": for the ideals and temporal institutions of no tribe, race, continent, social class, or century, can be the measure of the inexhaustible and multifariously wonderful divine existence that is the life in all of us.
The modern hero, the modern individual who dares to heed the call and seek the mansion of that presence with whom it is our whole destiny to be atoned, cannot, indeed must not, wait for his community to cast off its slough of pride, fear, rationalized avarice, and sanctified misunderstanding. "Live," Nietzsche says,
"Live as though the day were here." It is not society that is to guide and save the creative hero, but precisely the reverse. And so everyone of us shares the supreme ordeal-carries the cross of the redeemer -not in the bright moments of his tribe's great victories, but in the silences of his personal despair.
391
Page 387 Note. 8 Nietzsche, Thus Spake Zarathustra, 1. 22. 3
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THE ANCIENT WISDOM OF EGYPT
Murray Hope 1894
Page 134
ANCIENT PRAYERS AND INVOCATIONS
The Negative Confession
"The Papyrus of Nebseni gives a fine example of the famous judgment scene where the soul of the departed is required to give forty-two statements of all the merits it has achieved during its lifetime (or all the wrongs it did not commit). This is too lengthy a document to reproduce in its entirety, but it is worthy of inclusion as many who subscribe to the old methods of Egyptian magical practice are of the opinion that this, or a shortened version, should be recited prior to invoking the gods, either as a form of banishing ritual or to reassure the deities whose attentions are being sought that the suppliant is of righteous and honest intent.
The original papyrus was, as always with that period, accompanied by a vignette, an explanation of which seems an appropriate introduction to the ensuing texts from the Papyrus of Nebseni (British Museum No. 9900, sheet 30):
Vignette: The Hall of double Maati, that is to say the Hall of the goddesses Isis and Nephthys who symbolize Right and Truth; herein are seated or stand forty-two gods, to each of whom the deceased must address a prescribed negative statement. At each end is one half of a folding door, one having the name of Neb/ Page 135 / Maat-heri-tep-retui-f and the other of Neb-pehti-Qesu-menmenet. On the centre of the roof, which has a cornice of uraei, typifying divinity, and feathers, symbolic of Maat, is a seated deity, painted bluish-green, with hands extended, the right over the Eye of Horus. and the left over a pool. At the end of the Hall are four small vignettes, in which are depicted: 1. The Maati goddesses, each seated upon a throne and holding a sceptre in her right hand, and the emblem of life in her left. 2. The deceased, arrayed in white, standing before the god Osiris with both hands raised in adoration. 3. A balance with the heart, symbolizing the conscience of the deceased, in one scale, and the feather, emblematic of Right and Truth, in the other. The god Anubis is testing the tongue of the balance, and close by stands the monster Am-met. 4. Thoth, ibisheaded, seated upon a pylon-shaped pedestal, painting a large feather of Maat. In the Papyrus of Anhai the gods are seated in a double row; each has his characteristic head, and nearly all wear the feather of Maat.
Text: The scribe Nebseni, triumphant, saith:
1. 'Hail thou whose strides are long, who comest forth from Annu (Heliopolis), I have not done iniquity.
2. Hail, thou who art embraced by flame, who comest forth from Kher-aha, I have not robbed with violence.
3. Hail, thou divine Nose (Fenti), who comest forth from Khemennu (Hermopolis), I have not done violence (to any man).
4. Hail, thou who eatest shades, who comest forth from the place where the Nile riseth, I have not committed theft.
5. Hail, Neha-hau, who comest forth from Re-stau, I have not slain man or woman.
6. Hail, thou double Lion-god, who comest forth from heaven, I have not made light the bushel.
7. Hail, thou whose two eyes are like flint, who comest forth from Sekhem (Letopolis), I have not acted deceitfully.
8. Hail, thou Flame, who comest forth as (thou) goest back, I have not purloined the things which belong unto God.
9. Hail, thou Crusher of bones, who comest forth from Sutenhenen (Hera-cleopolis), I have not uttered falsehood.
10. Hail, thou who makest the flame to wax strong, who comest forth from Het-ka-Ptah (Memphis), I have not carried away food.
11. Hail, Qerti (i.e., the two sources of the Nile), who come forth from Amentet, I have not uttered evil words.
12. Hail, thou whose teeth shine, who comest forth from Ta-she (i.e. the Fayyum), I have attacked no man.
13. Hail, thou who dost consume blood, who comest forth from the / Page 136 / house of slaughter, I have not killed the beasts (which are the property of God).
14. Hail, thou who dost consume the entrails, who comest forth from the mabet chamber, I have not acted deceitfully.
15. Hail, thou god of Right and Truth, who comest forth from the city of double Maati, I have not laid waste the lands which have been ploughed (?).
16. Hail, thou who goest backwards, who comest forth from the city of Bast (Bubastis), I have never pried into matters (to make
mischief).
17. Hail, Aati, who comest forth from Annu (Heliopolis), I have not set my mouth in motion (against any man).
18. Hail, thou who art doubly evil, who comest forth from the nome of Ati, I have not given way to wrath concerning myself without a cause.
19. Hail, thou serpent Uamenti, who comest forth from the house of slaughter, I have not defiled the wife of a man.
20. Hail, thou who lookest upon what is brought to him, who comest forth from the Temple of Amsu, I have not committed any sin against purity.
21. Hail, Chief of the divine Princes, who comest forth from the city of Nehatu, I have not struck fear (into any man).
22. Hail, Khemi (i.e., Destroyer), who comest forth from the Lake of Kaul (Khas?), I have not encroached upon (sacred times and seasons ).
23. Hail, thou who orderest speech, who comest forth from Urit, I have not been a man of anger.
24. Hail, thou Child, who comest forth from the Lake of Heq-at, I have not made myself deaf to the words of right and truth.
25. Hail, thou disposer of speech, who comest forth from the city of Unes, I have not stirred up strife.
26. Hail, Basti, who comest forth from the Secret city, I have made no (man) to weep.
27. Hail, thou whose face is (turned) backwards, who comest forth from the Dwelling, I have not committed acts of impurity,
neither have I lain with men.
28. Hail, Leg of fire, who comest forth from Akhekhu, I have not eaten my heart.
29. Hail, Kenemti, who comest forth from (the city of) Kenemet, I have abused (no man).
30. Hail, thou who bringest thine offering, who comest forth from the city of Sau (Sais), I have not acted with violence.
31. Hail, thou lord of faces, who comest forth from the city of Tchefet, I have not judged hastily.
32. Hail, thou who givest knowledge, who comest forth from Unth, I / Page 137 / have not. . ., and I have not taken vengeance upon the god.
33. Hail, thou lord of two horns, who camest forth from Satiu, I have not multiplied (my) speech over-much.
34. Hail, Nefer-Tem, who comest forth from Het-ka-Ptah (Memphis), I have not acted with deceit, and I have not worked
wickedness.
35. Hail, Tem-Sep, who comest forth from Tattu, I have not uttered curses (on the king).
36. Hail, thou whose heart doth labour, who comest forth from the city of Tebti, I have not fouled (?) water.
37. Hail, Ahi of the water, who comest forth from Nu, I have not made haughty my voice.
38. Hail, thou who givest commands to mankind, who comest forth from (Sau (?», I have not cursed the god.
39. Hail, Neheb-nefert, who comest forth from the Lake of Nefer (?), I have not behaved with insolence.
40. Hail, Neheb-kau, who camest forth from (thy) city, I have not sought for distinctions.
41. Hail, thou whose head is holy, who comest forth from (thy) habitation, I have not increased my wealth, except with such things as are justly) mine own possessions.
42. Hail, thou who bringest thine own arm, who comest forth from Aukert (underworld), I have not thought scorn of the god who is in my city.'
This was traditionally followed by a direct address to the gods of the underworld. . . etc.
Lastly, we have a very popular ritual speech and invocation, also from the Nebseni papyrus, in which Horus addresses his divine father during their meeting in the higher planes. It commences:
I ascribe praise to thee, O lord of the Gods, thou God One, who livest upon right and truth, behold I, thy son Horus, come unto thee; I have avenged thee and I have brought thee Maat - even to the place where is the company of the gods. Grant thou that I may have my being among those who are in thy following, for I have overthrown all thy foes, and have stablished all those who are of thy substance upon the earth for ever and ever.
This is followed by forty declarations, each of which is preceded by the words 'Hail, Osiris, I am thy son' and which state the many good deeds, both material and spiritual, that Horus, or the / Page 138 / priest/suppliant who is ritually assuming the Horus role, has carried out on behalf of Osiris.
The forty declarations, like so many of these old prayers and rituals, are irrelevant to life today, being concerned with such matters as delivering up the enemies of the god from among conquered people, sacrifices of food, the safety and long life of the reigning monarch etc., which is why it is so important to extract the essence of this magical system and not become bogged down by detail when attempting to get close to first principles. It is important to remember that these texts were ancient when they were copied all those centuries ago, so nobody really has much idea what the originals had to say anyway. One can only try to reach the truth via the psychic or intuitive faculty, with an earnest request to the gods for enlightenment. If one is of right intent one will receive the correct guidance, as like attracts like. Hence the significance of the Negative Confession.
Copies of The Book of the Dead can be obtained through the public library system. Doubtless those of sufficient dedication will search round old bookshops and find their own copies; they are not all that difficult to come by. But, all in all, it is best to start from scratch using the correct archetypes rather than to rely upon the rather suspect and highly coloured local translations that are available from historical and archaeological sources."
THE ANCIENT WISDOM OF EGYPT
Murray Hope 1894
Page 134
ANCIENT PRAYERS AND INVOCATIONS
The Negative Confession
Lastly, we have a very popular ritual speech and invocation, also from the Nebseni papyrus, in which Horus addresses his divine father during their meeting in the higher planes. It commences:
I ascribe praise to thee, O lord of the Gods, thou God One, who livest upon right and truth, behold I, thy son Horus, come unto thee; I have avenged thee and I have brought thee Maat - even to the place where is the company of the gods. Grant thou that I may have my being among those who are in thy following, for I have overthrown all thy foes, and have stablished all those who are of thy substance upon the earth for ever and ever.
This is followed by forty declarations, each of which is preceded by the words 'Hail, Osiris, I am thy son' and which state the many good deeds, both material and spiritual, that Horus, or the / Page 138 / priest/suppliant who is ritually assuming the Horus role, has carried out on behalf of Osiris.
The forty declarations, like so many of these old prayers and rituals, are irrelevant to life today, being concerned with such matters as delivering up the enemies of the god from among conquered people, sacrifices of food, the safety and long life of the reigning monarch etc., which is why it is so important to extract the essence of this magical system and not become bogged down by detail when attempting to get close to first principles. It is important to remember that these texts were ancient when they were copied all those centuries ago, so nobody really has much idea what the originals had to say anyway. One can only try to reach the truth via the psychic or intuitive faculty, with an earnest request to the gods for enlightenment. If one is of right intent one will receive the correct guidance, as like attracts like. Hence the significance of the Negative Confession.
'HAIL OSIRIS I AM THY SON'
THE SIRIUS MYSTERY
Robert K.G.Temple 1976
Page 83
"WEAVES HER WEB WITH RAPID LIGHT"
"Page 73
A Fairy Tale
'I INVOKE THEE, LADY ISIS, WITH WHOM THE GOOD DAIMON DOTH UNITE,
HE WHO IS LORD IN THE PERFECT BLACK.'
ANCIENT EGYPT - THE LIGHT OF THE WORLD
Gerald Massey
Book 12
Page 898
"When Horus returns to his father with his work accomplished on earth and in Amenta he greets Osiris in a “discourse to his father”. In forty addresses he enumerates what he has done for the support and assistance of Osiris in the earth of Seb. Each line commences with the formula, “Hail, Osiris, I am thy son Horus. I have come!”
I
INVOKE THEE BELOVED LOVER QUEEN OF THE NIGHT COME WEAVE THY WEB OF RAINBOW LIGHT
TUTANKHAMEN
Christiane Desroches-Noblecourt
1963
Page 114
"One might provisionally assume that at the time of the famous Amarna parade, the king succeeding Amenophis III, presumably Akhenaten, may, in spite of his vow never to leave the heretical centre, have visited the southern city, Malkata, and resided there in his palace, which is called in the Tell el Amarna letter No. 27 "the castle (Pabekhen) named Rejoicing in the horizon (Hai-em-akhet) ".
"Rejoicing in the horizon (Hai-em-akhet)"
HAI - EM - AKHET
- |
HAI-EM-AKHET |
- |
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- |
3 |
HAI |
18 |
18 |
9 |
2 |
EM |
18 |
9 |
9 |
5 |
AKHET |
45 |
18 |
9 |
10 |
Add to Reduce |
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Reduce to Deduce |
8+1 |
7+4 |
2+7 |
1 |
Essence of Number |
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- |
HAI-EM-AKHET |
- |
- |
- |
2 |
HA |
18 |
18 |
9 |
1 |
I |
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2 |
EM |
18 |
9 |
9 |
5 |
AKHET |
45 |
18 |
9 |
10 |
Add to Reduce |
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Reduce to Deduce |
8+1 |
7+4 |
2+0 |
1 |
Essence of Number |
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Page 33
"Sometimes we encounter accusations, as in the case of one Hai, a / Page 34 / foreman of works said to have spoken offensively of the pharaoh. The private necropolis tribunal was convened, and the account of the trial shows what exceptional privileges these specialized artisans enjoyed. Hai was judged by the kenbet, a court of his peers, four "right" and four "left" men of Deir el Medineh, presided over by a fellow worker of his own standing. The accused was given every chance to state his case, and justice took its course.
"Hai was judged by the kenbet,"
HAI
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HA |
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9 |
1 |
I |
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HAI |
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- |
1+8 |
1+8 |
1+8 |
3 |
HAI |
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THE ANCIENT WISDOM OF EGYPT
Murray Hope 1894
Page 134
ANCIENT PRAYERS AND INVOCATIONS
The Negative Confession
Lastly, we have a very popular ritual speech and invocation, also from the Nebseni papyrus, in which Horus addresses his divine father during their meeting in the higher planes. It commences:
I ascribe praise to thee, O lord of the Gods, thou God One, who livest upon right and truth, behold I, thy son Horus, come unto thee; I have avenged thee and I have brought thee Maat - even to the place where is the company of the gods. Grant thou that I may have my being among those who are in thy following, for I have overthrown all thy foes, and have stablished all those who are of thy substance upon the earth for ever and ever.
This is followed by forty declarations, each of which is preceded by the words 'Hail, Osiris, I am thy son' and which state the many good deeds, both material and spiritual, that Horus, or the / Page 138 / priest/suppliant who is ritually assuming the Horus role, has carried out on behalf of Osiris.
The forty declarations, like so many of these old prayers and rituals, are irrelevant to life today, being concerned with such matters as delivering up the enemies of the god from among conquered people, sacrifices of food, the safety and long life of the reigning monarch etc., which is why it is so important to extract the essence of this magical system and not become bogged down by detail when attempting to get close to first principles. It is important to remember that these texts were ancient when they were copied all those centuries ago, so nobody really has much idea what the originals had to say anyway. One can only try to reach the truth via the psychic or intuitive faculty, with an earnest request to the gods for enlightenment. If one is of right intent one will receive the correct guidance, as like attracts like. Hence the significance of the Negative Confession.
'HAIL OSIRIS I AM THY SON'
ANCIENT EGYPT - THE LIGHT OF THE WORLD
Gerald Massey
Book 12
Page 898
"When Horus returns to his father with his work accomplished on earth and in Amenta he greets Osiris in a “discourse to his father”. In forty addresses he enumerates what he has done for the support and assistance of Osiris in the earth of Seb. Each line commences with the formula, “Hail, Osiris, I am thy son Horus. I have come!”
