THE

JOURNEYMAN

 

 

DISMEMBERED AND REMEMBERED

ALL IN ALL

THE ONLY RIGHT WAY TO DIE

 

 

HOLY BIBLE

Scofield References

C 1 V 16

THE ACTS OF THE APOSTLES

Page 1148 (Part quoted)

The place to which Ptolemy has been brought is sometimes referred to as the Judgement Hall of Osiris, and sometimes as the Hall of the Double Maati - which translates as "the Hall of the Two Truths" or possibly "the Hall of Double Justice". It is not a place to which the soul was believed to have come immediately after death. Indeed, it could only be reached by those who were spiritually "equipped" to complete a long and hazardous post-mortem journey through the first five of the twelve divisions of the Duat - the fearful parallel dimension, shadowy and terrifying, filled with fiends and nightmares, that was believed by the ancient Egyptians to separate the land of the living from the kingdom of the blessed dead. The reader will recall that it was this same Duat, referred to as the Duat-N-Ba (the "netherworld of the soul"), that was said to have provided the model for the mysterious "primeval temple" spoken of in the Edfu Building Texts.

Ptolemy stands in the posture of salutation, left hand clenched across his right breast, right hand raised. On either side of him is a figure of Maat (hence "Double Maati") - a tall and beautiful goddess, sensual and full-breasted, wearing a head-dress topped by her characteristic ostrich-feather plume (the hieroglyph for "Truth"). The figure behind Ptolemy is empty-handed, and seems to be guiding him into the hall; the figure facing him holds in her right hand a long staff and in her left hand the hieroglyph ankh, the "cross" or "key" of life - the symbol of eternity.

In a double row at the side of the Hall 42 dispassionate figures crouch in the manner of scribes pouring over papyrus, each wearing the feather of Maat. These are the 42 Judges or Assessors of the Dead, before each of whom the deceased must be able to declare himself innocent of a particular wrong - the 42 so-called "Negative Confessions". For example:

No. 4 "I have not stolen";

No. 5 "I have not slain man or woman";

No. 6 "I have not uttered falsehood";

No. 19 "I have not defiled the wife of a man";

No. 38 "I have not cursed the God".

The goddess Nepthys, benefactor and protector of the dead. Tomb of Seti I, Valley of the Kings. Nepthys was the mother of Anubis.
Having completed this stage of his examination, Ptolemy now finds himself confronted by an immense pair of scales beneath the arms of which are to be seen representations of Anubis, the jackal-headed guide of souls, and Horus the falcon-headed son of Osiris. One pan of the scales contains an object, shaped like a small urn, symbolizing the heart of the deceased, "considered to be the seat of intelligence and thus the instigator of man's actions and his conscience". In the other pan stands the feather of Maat, symbolizing once again ... Truth.

On this encounter of the heart with Truth everything hinges.

For at this moment an irrevocable Judgement will be passed which will offer the prospect of eternal life to the soul that triumphs, and eternal annihilation to the soul that fails. Beyond the scales is depicted the agency of the soul's extinction: a monstrous hybrid, part crocodile, part lion, part hippopotamus, who is known as Ammit, the "Devourer", the "Eater of the Dead". And beyond Ammit, seated in majesty on his throne at the extreme right of the scene, our eyes are drawn again towards the mummified figure of the star-god Osiris, the agency of the soul's resurrection.

Horus and Anubis test the scales, and proceed to measure the weight. Meanwhile, to the immediate right of the scales, between the deceased and the snarling, slavering jaws of Ammit, we observe the tall ibis-headed figure of Thoth, the "personification of the mind of god ... the all-pervading and directing power of heaven and earth ... the inventor of astronomy and astrology, the science of numbers and mathematics, geometry and land surveying". Mysteriously referred to in archaic inscriptions as "three times great, great", Thoth was the ancient Egyptian god of wisdom, "the recorder of souls", who - from Ptolemaic times onwards - would also come to be known to the Greeks under the name of Hermes Trismegistus ("Hermes the Thrice Great"). In the Judgement Scene he is shown as a powerful man dressed in a short tunic, wearing his characteristic avian head-mask. In his left hand he holds up a palette and in his right a fine reed pen.

Heart and feather stand poised in equilibrium, as they must if the soul is to be admitted to the afterlife kingdom of Osiris.

Horus confirms the balance.

Anubis announces the verdict.

Thoth records ...

 

Page 2

Chapter 4
In the Hall of the Double Truth (cont)
Thoth and Maat

Hypostyle hall, Karnak: Thoth, the god of wisdom (ibis-headed, left) writes the name of Pharaoh Seti I (centre) on the tree of life. In later times Thoth became known to the Greeks as Hermes Trismegistus. He was the keeper of the knowledge that opened the door to immortality.

The scales of Maat.

The goddess Maat, personification of truth, justice and cosmic harmony.

Osiris, flanked by two Eyes of Horus, stands before an offering table, tomb of Sennedjum.
The deities Thoth and Maat are present in the earliest surviving scriptures of mankind - the ancient Egyptian Pyramid Texts of the third millennium BC - and continue to play pivotal spiritual and cosmic roles throughout the entire 3000-year span of Pharaonic history. Standing either side of Atum-Ra, the sun-god, as he sails the celestial ocean in his "boat of millions of years", they are portrayed in the Book of the Dead as eternal presences or principles whose function is to guide and balance the motion of the universe: "Thoth ... Lord ... self-created, to whom none hath given birth ... he who reckons in heaven, the counter of the stars, the enumerator of the earth and of what is therein, and the measurer of the earth". Elsewhere we read: "The land of Manu [the West] receiveth thee [Ra, the sun-god] with satisfaction, and the goddess Maat embraceth thee both at morn and at eve ... the god Thoth and the goddess Maat have written down thy daily course for you every day."

The word maat has many meanings in addition to "truth" - for example, "that which is straight", and, in the physical and moral sense, "right, real, genuine, upright, righteous, just, steadfast, unalterable", etc. Khebest maat is "real lapis-lazuli" as opposed to blue paste. Shes maat means "ceaselessly and regularly". Em un maat indicates that a thing is really so. The man who is good and honest is maat. And the truth, maat, "is great and mighty and it hath never been broken since the time of Osiris". It is perhaps not surprising that in some versions of the Psychostasia the goddess Maat, with her arms outstretched, takes the form of the scales themselves.

Stupa of Bodinath, Buddhist temple, Kathmandu, Nepal.

Eyes of Horus, tomb of Sennedjum, Luxor west bank.
The feather and the heart, the two objects weighed in these scales, combine to convey a potent symbolic message. The former, as we have seen, is the type and symbol of the goddess herself, whilst it cannot be an accident that the latter, resembling a small vase with two handles, is not only used as the ancient Egyptian hieroglyph for "heart" but also forms the "determinitive" (defining sign) of the word tekh, "a weight". From this etymology - tekh through tehuti - some scholars derive the origins of the name Thoth, a derivation which the Egyptians themselves appear to have favoured. Let us also note in passing that the towering granite obelisks found in temples along the Nile were called tekhen by the ancient Egyptians - "a word of unknown origin" according to Martina D'Alton of New York's Metropolitan Museum of Art.

As we shall see in later chapters, obelisks played a special role in the quest for immortality that was pursued for millennia by Egypt's high initiates. From the remotest times this quest was intimately associated with the cult of Thoth, whose will and power were believed to keep the forces of heaven and earth in equilibrium: "it was his great skill in celestial mechanics," observed Sir E. A. Wallis Budge, "which made proper use of the laws (maat) upon which the foundation and maintenance of the universe rested".

After an exhaustive analysis of funerary texts from all periods of ancient Egyptian history, Budge also comments on the manner in which Thoth is ubiquitously portrayed as possessing "unlimited power" in the afterlife realm of the Duat. It is this power that is symbolized by his role as recording angel in the Judgement Scene. According to the Book of What is in the Duat (numerous representations of which survive in the tombs of Pharaohs from the Eighteenth Dynasty onwards): "The examination of the words takes place, and he [Thoth] strikes down wickedness - he who has a just heart, he who bears the words in the scales - in the divine place of the examination of the mystery of mysteries of the spirits."

But what exactly is meant by "wickedness" and what is the real nature of the mystery that is examined in the Judgement Hall of Osiris?

 

Page 3

Chapter 4
In the Hall of the Double Truth (cont)
The Books of Thoth

Detail from the Book of Gates, tomb of Rameses VI, Valley of the Kings. Like the Book of What is in the Duat, the Book of Gates depicts a journey through the Duat. The journey is by boat. In it, protected by the coils of a cosmic serpent, the sun god Ra stands flanked by the figures of "Mind" (fore) and "Magic" (aft). In the Book of Gates the Judgement Hall of Osiris occupies the Sixth Division of the Duat.
At stake in the Judgement Scene is something more than moral character. This is clear because questions pertaining to moral behaviour are addressed at quite an early stage in the proceedings by the soul of the deceased. This is the function of the 42 Negative Confessions. It follows, therefore, that the "weighing" of the heart must be an evaluation of something else - a measuring of some other quality or character or "truth" that the individual has been given the opportunity to add to during the course of his or her life. It is even possible that this may be the source of the Judgement Hall's "Double Truth" - the concept that it is a place where two distinct and different levels of assessment must be undergone. This would explain why, as one eminent authority has observed:

the testing of the soul in the Balance in the Hall of Osiris is not described as the judging or "weighing of actions" [which the 42 Negative Confessions certainly are] but as utcha metet, the "weighing of words".
Additional light is shed on this curious formula when we remember that Thoth was regarded by the ancient Egyptians as a god who could teach "not only words of power but the manner in which to utter them". Knowledge of these "words" was believed to be essential if the deceased was to hope to complete his afterlife quest through all twelve of the "Divisions" of the Duat:

The words ... must be learned from Thoth, and without knowledge of them, and of the proper manner in which they should be said, the deceased could never make his way through the Duat. The formulae of Thoth opened the secret pylons for him, and provided him with the necessary meat, and drink, and apparel, and repelled baleful fiends and evil spirits, and they gave him the power to know the secret or hidden names of the monsters of the Duat, and to utter them in such a way that they became his friends and helped him on his journey ...
It was believed that Reu Nu Pert Em Hru, the Book of the Dead - "a sort of Baedeker for the transmigration of the soul" - was a composition of Thoth and that certain chapters of it had been written "with his own fingers". In addition numerous passages from the ancient texts have survived in which we learn that the wisdom god was also seen as the author of certain other "books" - books which anyone who sought the prize of immortality should attempt to discover during his lifetime: "I am endowed with glory, I am endowed with strength, I am filled with might, I am supplied with the books of Thoth and I have brought them to enable me to pass through ..."

What the texts imply is that only he or she who has sought and found the books of Thoth can attain eternity. "How long have I to live" the deceased asks in some versions of the Judgement Scene. If all is well at the "weighing of words" Thoth replies by offering the coveted prize: "Thou art for millions of years, a period of life of millions of years ..."

 

Page 4
Chapter 4
In the Hall of the Double Truth (cont)
A Quest for Knowledge
According to Clemens Alexandrinus (Stromata VI) there were 42 books of Thoth, a number that provides a curious sense of balance with the "first truth" - the "weighing of actions" - examined by means of the 42 Negative Confessions. These books of the "second truth" - the "weighing of words" - were thought to be divided into seven categories covering, amongst other subjects, cosmography and geography, the construction of temples, the history of the world, the worship of the gods, medical matters, the hidden meaning of hieroglyphics, and treatises on astrology and astronomy including "the ordering of the fixed stars, the positions of the sun, moon and planets, the conjunctions and phases of the sun and the moon, and the times when stars rise".

The tradition of the books of Thoth persisted well into the Christian era, associated with Graeco-Egyptian temples such as Deir el Medina, Dendera, Edfu and the Temple of Isis at Philae where the ancient Egyptian hieroglyphs continued to be used and understood until as late as the fourth century AD. It is therefore hardly surprising that Clemens (AD 150–215) should have been aware of this tradition which was, indeed, set down afresh in writing in his adopted city of Alexandria at about this time. These writings, the so-called Corpus Hermeticum, repeatedly describe Thoth (the "Hermes Trismegistus" of the Greeks) as "he who won knowledge of all". He:

saw all things, and seeing understood, and understanding had the power both to disclose and to give explanation. For what he knew he graved on stone; yet though he graved them onto stone he hid them mostly, keeping sure silence [so] that every younger age of cosmic time might seek for them ...
A quest, then, appears to have been envisaged for these stone tablets, or "books", of Thoth/Hermes. Indeed the Corpus Hermeticum leaves us in no doubt about this matter, telling us that the wisdom god used magic to postpone for as long as possible the rediscovery of his treasures of knowledge:

Ye holy books ... which have been anointed with the drug of imperish-ability ... remain ye undecaying through all ages, and be ye unseen and undiscovered by all men who shall go to and fro on the plains of this land, until the time when Heaven, grown old, shall beget organisms worthy of you.
Walter Scott, the translator of this passage into English, appends the following explanatory note concerning the term "organisms": "Literally 'composite things'; that is, men composed of soul and body. After long ages there will be born men that are worthy to read the books of Hermes."

 

Page 5
Chapter 4
In the Hall of the Double Truth (cont)
A Serpent which Cannot Die ...
The urge to read them must be very old because it can be traced back deep into ancient Egyptian times, long before the compilation of the Corpus Hermeticum. For example, a papyrus of the Ptolemaic period preserves the story of a certain Setnau-Khaem-Uast, a son of Rameses II (ruled 1290–1224 BC), who sought for a "book written by Thoth himself". Information had come Setnau's way, as a result of diligent research, that this book - which was said to contain a spell capable of granting immortality - lay concealed in an antique tomb in the Memphite necropolis (an extensive burial area stretching for some 35 kilometres along the west bank of the Nile from Meidum to Giza):

Setnau went there with his brother and passed three days and nights seeking for the tomb ... and on the third day they found it. Setnau recited some words over it, and the earth opened and they went down to the place where the book was. When the two brothers came into the tomb they found it to be brilliantly lit up by the light which came forth from the book.
Another papyrus, this time from the Middle Kingdom (the Westcar Papyrus, circa 1650 BC), preserves an even older story from the time of Khufu (ruled 2551–2528 BC), the supposed builder of the Great Pyramid of Giza. The papyrus speaks of a "building called 'Inventory'", located at the sacred city of Heliopolis (18 kilometres north-east of Giza), in which was stored "a chest of flint" containing a mysterious object that Khufu is reported to have "spent much time searching for". The context suggests it could have been a document of some kind because it recorded the "number of the secret chambers of the sanctuary of Thoth".

It is generally agreed that the Westcar Papyrus reports - or at any rate touches upon - real events. According to Professor I. E. S. Edwards it contains a "kernel of truth" and "was certainly a copy of an older document". Edwards further points out that Heliopolis, the site of the "Inventory Building", had been a centre of astronomical and astrological science in Egypt since times immemorial and that the title of the high priest of that city was "Chief of the Astronomers".

The Egyptologist F. W. Green expresses the opinion that the "Inventory building" could well have been a "chart room" at Heliopolis "or perhaps a 'drawing room' where plans were made and stored". Similarly, Sir Alan H. Gardner argues that "the room in question must have been an archive" and that Khufu "was seeking for details concerning the secret chambers of the primeval sanctuary of Thoth".

The central image of the Westcar Papyrus of some great secret of Thoth lying sealed away in a box is repeated in another text which tells how the wisdom god had deposited one of his books "in an iron box in the middle of the Nile at Coptos" (an ancient site some kilometres to the north of Luxor):

The iron box is in a bronze box, the bronze box is in a box of palm-tree wood, the palm-tree wood box is in a box of ebony and ivory, the ebony and ivory box is in a silver box, the silver box is in a gold box ... The box wherein is the book is surrounded by swarms of serpents and scorpions and reptiles of all kinds, and round it is coiled a serpent which cannot die.
Last but not least amongst many similar sources that we could cite, there is a Coffin Text, circa 1900 BC, that speaks of the journey of the soul towards immortality. "I open the chest of Thoth", states the deceased, "I break the seal ... I open what the boxes of the god contain, I lift out the documents ..."

So there is a sense in all of this that what is weighed in the Judgement Scene at the "weighing of words" must in some way have to do with the possession of knowledge by the deceased, the kind of knowledge that can be inscribed on to tablets of stone or written down in books and "documents".

 

Page 6

Chapter 4
In the Hall of the Double Truth (cont)
The Word
Like so many of the other funerary and rebirth texts of ancient Egypt, the Coffin Texts are manuals to guide the afterlife journey of the soul - the terrifying quest in the dark valley of the Duat that culminates with the Judgement Scene. The texts are so called because they were inscribed inside coffins, presumably so as to be easily accessible to the dead. They date from the First Intermediate Period (2134–2040 BC) and were particularly favoured during the Twelfth Dynasty (1991–1783 BC). In the early spells we read:

The young god [the deceased entering the afterlife kingdom of Osiris having found immortality] is born of the beautiful West, having come here from the land of the living; he has got rid of the dust which was on him, he has filled his body with magic, he has quenched his thirst with it ... he has mastered the land through what he knew.
In a later spell an almost identical formula occurs:

See, Your Majesty has come, you have acquired all power, and nothing has been left behind by you ... You have filled your body with magic, you have quenched your thirst with it ... you have mastered the land with what you know like those to whom you have gone down.
And later still we read of the triumph of the "equipped spirit" and may begin to guess as to what it is with which he is "equipped":

I have passed over the paths of Osiris; they are in the limit of the sky. As for him who knows this spell for going down into them, he himself is a god, in the suite of Thoth; he will go down to any sky to which he wishes to go down to. But as for him who does not know this spell for passing over these paths, he shall be taken into the infliction of the dead which is ordained, as one who is nonexistent.

 

Page 7

Chapter 4
In the Hall of the Double Truth (cont)
Celestial Co-ordinates

The Grand Gallery of the Great Pyramid.

The descending corridor. Scholars have as yet failed to consider the possibility that the Pyramids and perhaps even the Sphinx of Giza could have been built as three-dimensional models of the "inner world" of the Duat-places of preparation in which initiates may have been selected to immerse themselves, perhaps in total darkness, perhaps for days, in order to gain foreknowledge of the afterlife realm. Yet there is nothing inherently improbable about such a proposition. We already know that the various ancient Egyptian "books of the dead" provide textual explanations and visual images of the Duat with the explicit purpose of preparing the deceased for the afterlife journey. To create a large-scale three-dimensional "model" of the Duat - a sort of simulated Netherworld - would be no more than an extension of this practice.

Detail from the Book of What is in the Duat, tomb of Thutmosis III, Valley of the Kings. Astronomically, the Duat was located in the sky between the constellations of Orion and Leo, but it was also a parallel universe which was always depicted as a maze of narrow corridors and passageways and rising galleries and chambers, populated by monsters. Compare to the passageway system of the Great Pyramid, facing page.

The Subterranean Chamber of the Great Pyramid.


Scenes from the Book of What is in the Duat, tomb of Thutmosis III.

The sky region of the Duat on the summer solstice circa 2500 BC-also showing the trajectory of Orion until its culmination at the meridian.
There can be no dispute that the equipped spirit was thought to master the land of the Duat with "what he knew". But what exactly was this knowledge? The suggestion in the texts that it was used to "go down to any sky" hints very strongly that astronomy might have been involved. This accords with what has been learnt concerning the astronomical interests of the priests of Heliopolis. It also makes sense of an important characteristic of the Duat to which few modern Egyptologists have paid attention: the afterlife region was not at any time conceived of by the ancient Egyptians as an "underworld" in the conventional Judaeo-Christian sense. On the contrary, as Dr R. O. Faulkner of the British Museum long ago observed, it is better described as a "netherworld" since it was "part of the visible sky".

In fact the Duat had very specific celestial co-ordinates. The first systematic attempt to chart these co-ordinates was undertaken in the 1940s by the Egyptologist Selim Hassan. Through a painstaking study of a mass of funerary and rebirth texts he established that the Duat had been conceived of by the ancient Egyptians as having been "localized in the eastern part of the sky" when the bright star Sirius - identified with the goddess Isis - and the stars of the Orion constellation - Osiris - were visible there in the pre-dawn. This was clear, he reasoned, from passages in the oldest texts which tell us: "Orion has been enveloped by the Duat while he who lives on the Horizon purifies himself. Sothis [Sirius] has been enveloped by the Duat while he who lives on the Horizon purifies himself." Hassan understood that such passages must have been based on observational astronomy:

as the sun rises and purifies himself in the Horizon, the stars Orion and Sothis are enveloped by the Duat. This is a true observation of nature, and it really appears as though the stars are swallowed up each morning by the increasing glow of the dawn. Perhaps the determinative of the word Duat, the star within a circle, illustrates this idea of the enveloping of a star.
More recently the author Robert Bauval has been able to pin down the location of the Duat in time and space still further with a crucial observation that Hassan missed. Because of the earth's orbit, the background stars against which the sun is seen to rise each morning very slowly change throughout the course of the solar year. This means that the sun does not rise in concert with Orion and Sirius on every dawn, but only at certain and specific dawns (when the sun lies roughly between the earth and these stars). Furthermore, because of another characteristic motion of the earth, the season in which the "swallowing up" of Orion and Sirius takes place also very slowly changes. This motion is precession, which retards the moment of the sun's arrival at any given stellar "address" at the rate of one degree every 72 years.

Precessional calculations for 2500–2300 BC - when the oldest surviving funerary texts from ancient Egypt were supposedly compiled - indicate that in that epoch the Duat could only have been regarded as being "active" (i.e. with Orion and Sirius rising just ahead of the sun) at around the summer solstice - the longest day of the year. At this time, and at no other season, would it have been believed to open its gates to the assembled souls of the dead. At one gate stood the constellation of Leo. At the other, divided from Leo by the glowing river of the Milky Way, stood Sirius, Orion and the constellation of Taurus. In 2500 BC this sacred portal in the heavens was said to "open" at the summer solstice because the sun rose in it at that time of the year. Today, because of the effects of precession, the sun "swallows up" Orion and Sirius at the autumnal equinox. In 10,500 BC phenomenon could only have been witnessed on the spring equinox.

Is it possible that the initiate's skill at "going down to any sky" could be a reference to an ability to make precessional calculations - i.e. to harness intellect to imagination and to visualize the skies of former and future epochs?

Was it such knowledge that was believed to be sufficiently powerful to counterbalance the feather of Maat on the scales of Judgement and to triumph over nonexistence?

This is the word which is in darkness. As for any spirit who knows it he will live among the living ... he will never perish ... he will never die.

Page 8

Chapter 4
In the Hall of the Double Truth (cont)
Superstition, or Science?
Undeniably powerful and even disturbing, the ideas conveyed in the funerary and rebirth texts of ancient Egypt have been described by Dr Stephen Quirke, Curator of the Department of Egyptian Antiquities at the British Museum, as belonging to an:

everlasting world ... in which the endeavour to outlast eternity reaches its most self-conscious. [They] spell out the precise phrasing by which a dead person could be made into an eternally rejuvenated being. Today we call these ancient texts "funerary literature", but this technical term does them little justice: these are texts to transfigure the dead, to make human beings into immortal gods.

Book of What is In the Duat: the spiritualization of the deceased, flanked by two Eyes of Horus amidst a landscape of stars and winged serpents.

The "sarcophagus" in the King's Chamber of the Great Pyramid. If the Pyramid was built as a model of the Duat then the sarcophagus may have been used as part of the initiate's preparation for his own inevitable death and afterlife journey and hoped-for rebirth.
The ancient Egyptians themselves often called the texts sakhu, Quirke reports:

meaning recitations that would turn a person after death into an akh, "a transfigured spirit". The only alternative was to die and remain mut, "dead". These opposites of akh and mut are roughly equivalent to the European contrast between the blessed and the damned. As in the European tradition, paradise is envisaged in terms of light, and the word akh itself is one of a group in which the idea of light and radiance is paramount, such as the Egyptian for "horizon", akhet, the home of light. Faced with the alternative, the Egyptians concentrated all their resources into securing this eternal radiance.

Seti I Temple, Abydos: Isis, goddess of magic, offers ankh, the gift of eternal life, to the soul of Pharaoh Seti I. Behind the symbolism, and the ethereal beauty of the reliefs, the sense of a lofty and ancient purpose animates the sacred art of Egypt.
In other words, although Quirke does recognize the lofty goal expressed in the texts - to transform human beings into immortal gods - he believes that it was sought for reasons that are largely psychological. Quite simply, he argues, the ancient Egyptians found the alternatives to eternal life - nonexistence, annihilation - too horrible to contemplate and therefore created an elaborate fantasy world which they imagined that their souls could enter and in which, if suitably "equipped", they hoped that they might win the prize of immortality.

In line with Quirke's view, it has become customary amongst Egyptologists today to disparage the texts as little more than wishful thinking - "a strange accretion of spells and mumbo-jumbo ... a reflection of humanity's earliest supreme revolt against the darkness and silence from which none returns". Some scholars have even gone so far as to insist that:

In spite of their meticulous attention to detail in practical matters, the Egyptians of the Pyramid Age never evolved a clear and precise conception of the After-Life ... The impression made on the modern mind is that of a people searching in the dark for a key to truth and, having found not one but many keys resembling the pattern of the lock, retaining all lest perchance the appropriate one should be discarded.
Similarly Dr Margaret Murray observes that "the horror of death is very marked in the religious texts of the Egyptians ... Knowing that death is inevitable [the Egyptian] tried to prepare for it by a knowledge of the magic which would enable him to come back to the land and home he loved so well ..."

It is the fundamental proposition of Heaven's Mirror that matters are by no means so simple and that the Egyptian scriptures contain extraordinary material with an importance vastly deeper and darker than mere mumbo-jumbo, and far, far older than scholars have imagined.

 

 

DISMEMBERED AND REMEMBERED

REMEMBERED AND DISMEMBERED

ALL IN ALL

THE ONLY RIGHT WAY TO DIE

 

 

THE

SCALES

THAT

QUIVER AND NOW DELIVER

 

 

3	THE	33	15	6
5	GREAT	51	24	6
7	PYRAMID	86	41	5
2	OF	21	12	3
4	GIZA	43	25	7
21	Add to Reduce	234	117	27
2+1	Reduce to Deduce	2+3+4	1+1+7	2+7
3	Essence of Number	9	9	9

 

 

A	T	U	M	-	R	A	-	A	R	-	M	U	T	A
1	20	21	13	-	18	1	-	1	18	-	13	21	20	1
1	2	3	4	-	9	1	-	1	9	-	4	3	2	1
A	T	U	M	-	R	A	-	A	R	-	M	U	T	A
1	-	-	-	-	-	1	-	1	-	-	-	-	-	1
-	2	-	-	-	-	-	-	-	-	-	-	-	2	-
-	-	3	-	-	-	-	-	-	-	-	-	3	-	-
-	-	-	4	-	-	-	-	-	-	-	4	-	-	-
-	-	-	-	-	9	-	-	-	9	-	-	-	-	-
A	T	U	M	-	R	A	-	A	R	-	M	U	T	A

 

 

-	-	-	-	9	-	-	-	9	-	-	-	-
-	-	-	4	-	-	-	-	-	4	-	-	-
-	-	3	-	-	-	-	-	-	-	3	-	-
-	2	-	-	-	-	-	-	-	-	-	2	-
1	-	-	-	-	1	-	1	-	-	-	-	1
A	T	U	M	R	A	-	A	R	M	U	T	A
1	20	21	13	18	1	-	1	18	13	21	20	1
1	2	3	4	9	1	-	1	9	4	3	2	1
A	T	U	M	R	A	-	A	R	M	U	T	A
1	2	3	4	9	1	-	1	9	4	3	2	1
A	T	U	M	R	A	-	A	R	M	U	T	A

 

 

-	-	-	4	4	-	-	-
-	-	3	-	-	3	-	-
-	2	-	-	-	-	2	-
1	-	-	-	-	-	-	1
A	T	U	M	M	U	T	A
1	20	21	13	13	21	20	1
1	2	3	4	4	3	2	1
A	T	U	M	M	U	T	A
1	2	3	4	4	3	2	1
A	T	U	M	M	U	T	A

 

 

8	R	E	D	E	E	M	E	R	-	-	-	-	-	--	-	-	-	-
-	18	5	4	5	5	13	5	18	+	=	73	7+3	=	10	1+0	1	=	1
-	9	5	4	5	5	4	5	9	+	=	46	4+6	=	10	1+0	1	=	1
8	R	E	D	E	E	M	E	R	-	-	-	-	-	-	-	-	-	-
-	-	-	4	-	-	4	-	-	-	-	4	occurs	x	2	=	8	=	8
=	-	5	-	5	5	-	5	-	-	-	5	occurs	x	4	=	20	2+0	2
-	9	-	-	-	-	-	-	9	-	-	9	occurs	x	2	=	18	1+8	9
8	R	E	D	E	E	M	E	R	-	-	18	-	-	8	-	46	-	19
-	9	-	-	-	-	-	-	9	-	-	1+8	-	-	-	-	4+6	-	1+9
8	R	E	D	E	E	M	E	R	-	-	9	-	-	8	-	10	-	10
-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	1+0	-	1+0
8	R	E	D	E	E	M	E	R	-	-	9	-	-	8	-	1	-	1

 

 

-	8	R	E	D	E	E	M	E	R	-	-	-	-	-	--	-	-	-	-
-	-	18	5	4	5	5	13	5	18	+	=	73	7+3	=	10	1+0	1	=	1
-	-	9	5	4	5	5	4	5	9	+	=	46	4+6	=	10	1+0	1	=	1
-	8	R	E	D	E	E	M	E	R	-	-	-	-	-	-	-	-	-	-
1	-	-	-	-	-	-	-	-	-	-	-	1	-	-	-	-	-	-	-
2	-	-	-	-	-	-	-	-	-	-	-	2	-	-	-	-	-	-	-
3	-	-	-	-	-	-	-	-	-	-	-	3	-	-	-	-	-	-	-
-	-	-	-	4	-	-	4	-	-	-	-	4	occurs	x	2	=	8	=	8
-	=	-	5	-	5	5	-	5	-	-	-	5	occurs	x	4	=	20	2+0	2
6	-	-	-	-	-	-	-	-	-	-	-	6	-	-	-	-	-	-	-
7	-	-	-	-	-	-	-	-	-	-	-	7	-	-	-	-	-	-	-
8	-	-	-	-	-	-	-	-	-	-	-	8	-	-	-	-	-	-	-
-	-	9	-	-	-	-	-	-	9	-	-	9	occurs	x	2	=	18	1+8	9
27	8	R	E	D	E	E	M	E	R	-	-	18	-	-	8	-	46	-	19
2+7	-	9	-	-	-	-	-	-	9	-	-	1+8	-	-	-	-	4+6	-	1+9
9	8	R	E	D	E	E	M	E	R	-	-	9	-	-	8	-	10	-	10
-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	1+0	-	1+0
9	8	R	E	D	E	E	M	E	R	-	-	9	-	-	8	-	1	-	1

 

 

-	THE DOG STAR	-	-	-
3	THE	33	15	6
3	DOG	26	17	8
4	STAR	58	13	4
10	THE DOG STAR	117	45	18
1+0	-	1+1+7	4+5	1+8
1	THE DOG STAR	9	9	9

 

 

-	THE GOD STAR	-	-	-
3	THE	33	15	6
3	GOD	26	17	8
4	STAR	58	13	4
10	THE GOD STAR	117	45	18
1+0	-	1+1+7	4+5	1+8
1	THE GOD STAR	9	9	9

 

 

-	THE STAR GOD	-	-	-
3	THE	33	15	6
4	STAR	58	13	4
3	GOD	26	17	8
10	THE STAR GOD	117	45	18
1+0	-	1+1+7	4+5	1+8
1	THE STAR GOD	9	9	9

 

 

-	I HAVE COME	-	-	-
1	I	9	9	9
4	HAVE	36	18	9
4	COME	36	18	9
9	I HAVE COME	81	45	27
-	-	8+1	4+5	2+7
9	I HAVE COME	9	9	9

 

 

-	I HAVE COME	-	-	-
1	I	9	9	9
2	HA	9	9	9
2	VE	27	9	9
2	CO	18	9	9
2	ME	18	9	9
9	I HAVE COME	81	45	45
-	-	8+1	4+5	4+5
9	I HAVE COME	9	9	9

 

 

7	H	I	N	O	S	X	Z	-	-	-	-	-	--
-	8	9	5	6	1	6	8	+	=	43	4+3	=	7
-	8	9	14	15	19	24	26	+	=	115	1+1+5	=	7
7	H	I	N	O	S	X	Z	-T	-	-	-	-	-

 

 

 

 

6	SPHINX	-	-	-
1	S	19	10	1
7	PHOENIX	-	-	-
2	OE	11	11	2
-	PHOENIX	-	-	-
5	PHNIX	71	35	8
5	PHINX	71	35	8
-	SPHINX	-	-	-
1	I	9	9	9
4	HINX	55	35	8
3	HNX	46	19	1
4	HNIX	55	35	8
1	I	9	9	9
-	PHOENIX	-	-	-
-	-	-	-	-
-	-	-	-	-
7	PHOENIX	91	46	1
6	SPHINX	90	36	9
7	HINOSXZ	115	43	7

 

 

ABCDEFGHIJKLMNOPQRSTUVWXYZ

HINOSXZ

ZXSONIH

ZYXWVUTSRQPONMLKJIHGFEDCBA

 

 

 

 

7	PHOENIX	91	46	1
6	SPHINX	90	36	9
7	HINOSXZ	115	43	7

 

 

7	S	H	A	I	T	A	N	-	-	-	-	-	-	-	-
-	19	8	1	9	20	1	14	+	=	72	7+2	=	9	NINE	9
-	1	8	1	9	2	1	5	+	=	27	2+7	=	9	NINE	9
7	S	H	A	I	T	A	N	-	-	-	-	-	-	-	-

 

 

-	SHAITAN	-	-	-
1	S	19	10	1
2	HA	9	9	9
1	I	9	9	9
3	TAN	35	8	8
7	SHAITAN	72	36	27
-	-	7+2	3+6	2+7
7	SHAITAN	9	9	9

 

 

-	GOD + SATAN	-	-	-
3	GOD	26	17	8
5	SATAN	55	9	9
8	SATAN + GOD	81	45	45
-	-	8+1	4+5	4+5
-	-	-	-	-
10	NAMES OF GOD	99	45	9

 

 

7	NINE	42	24	6
6	NINE	42	24	6
7	NINE	42	24	6

 

 

-	REDEMPTIVE	-	-	-
1	R	18	9	9
2	E+D	9	9	9
2	E+M	18	9	9
2	P+T	36	9	9
1	I	9	9	9
2	V+E	27	9	9
10	REDEMPTIVE	117	54	54
1+0	-	1+1+7	5+4	5+4
1	REDEMPTIVE	9	9	9

 

 

10	REDEMPTIVE	-	-	-
-	R	18	9	9
-	E+D	9	9	9
-	E+M	18	9	9
-	P+T	36	9	9
-	I	9	9	9
-	V+E	27	9	9
10	REDEMPTIVE	-	-	-

 

 

10	REDEMPTIVE	-	-	-
1	R	18	9	9
2	E+D	9	9	9
2	E+M	18	9	9
2	P+T	36	9	9
1	I	9	9	9
2	V+E	27	9	9
10	REDEMPTIVE	117	54	54
1+0	-	1+1+7	5+4	5+4
1	REDEMPTIVE	9	9	9

 

 

-	10	R	E	D	E	M	P	T	I	V	E	-	-	-	-	-	--	-	-	-	-
-	-	-	-	-	-	-	-	-	9	-	-	+	=	9	-	=	9	=	9	=	9
-	10	R	E	D	E	M	P	T	I	V	E	-	-	-	-	-	--	-	-	-	-
-	-	9	5	4	5	4	7	2	-	4	5	+	=	45	4+5	=	9	=	9	=	9
-	-	18	5	4	5	13	16	20	-	22	5	+	=	108	1+0+8	=	9	=	9	=	9
-	10	R	E	D	E	M	P	T	I	V	E	-	-	-	-	-	--	-	-	-	-
-	-	18	5	4	5	13	16	20	9	22	5	+	=	117	1+1+7	=	9	=	9	=	9
-	-	9	5	4	5	4	7	2	9	4	5	+	=	54	5+4	=	9	=	9	=	9
-	10	R	E	D	E	M	P	T	I	V	E	-	-	-	-	-	-	-	-	-	-
1	-	-	-	-	-	-	-	-	-	-	-	-	-	1	-	-	-	-	-	-	-
-	-	-	-	-	-	-	-	2	-	-	-	-	-	2	occurs	x	1	=	2	=	2
3	-	-	-	-	-	-	-	-	-	-	-	-	-	3	-	-	-	-	-	-	-
-	-	-	-	4	-	4	-	-	-	4	-	-	-	4	occurs	x	3	=	12	1+2	3
-	-	-	5	-	5	-	-	-	-	-	5	=	-	5	occurs	x	3	=	15	1+5	6
6	-	-	-	-	-	-	-	-	-	-	-	-	-	6	-	-	-	-	-	-	-
-	-	-	-	--	-	-	7	-	-	-	-	-	-	7	occurs	x	1	=	7	=	7
8	-	-	-	-	-	-	-	-	-	-	-	-	-	8	-	-	-	-	-	-	-
-	-	9	-	-	-	-	-	-	9	-	-	-	-	9	occurs	x	2	=	18	1+8	9
18	10	R	E	D	E	M	P	T	I	V	E	-	-	27	-	-	10	-	54	-	27
1+8	1+0	9	-	-	-	-	-	-	9	-	-	-	-	2+7	-	-	1+0	-	5+4	-	2+7
9	1	R	E	D	E	M	P	T	I	V	E	-	-	9	-	-	1	-	9	-	9

 

 

THE BOOK OF THE DEAD

E.A.Wallis Budge

1899

Chap. xlii.3]

OF AVOIDING SLAUGHTER

Page 175

OHAPTER XLII.
[From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 6). ]

Vignette: (Omitted)The deceased standing before Osiris with his left hand raised to his mouth; or the deceased holding a serpent in his hands; or the deceased addressing a serpent which has its head turned away; or the deceased drawing a cord from round
the top of a (e( (2), emblem of stability.l

Text: (1) THE OHAPTER OF DRIVING BACK THE (2) SLAUGHTERINGS WHICH ARE PERFORMED IN SUTEN­HENEN. Osiris Nu, triumphant, saith:­

"O thou land of the Sceptre (literally, wood)! O "thou White Crown of the divine form! O thou rest-" ing place of the boat! I am the Child, (3) I am the "Child, I am the Child, I am the Child. Hail, Abu-ur, "thou sayest day by day: 'The slaughter-block is made / Page 176 / "ready as thou knowest, and thou hast come to decay.' "I am (4) Ra" the stablisher "of those who praise [him]. " I am the knot of the god within the Aser tree, the "doubly beautiful one, who is more splendid than "yesterday (say four times). I am Ra, the stablisher " of those who praise [him]. (5) I am the knot of the " god within the Aser tree, and my going forth is the " going forth [of Ra] on this day." " My hair is the hair of Nu. My face is the face of "the Disk. My eyes are the eyes of (6) Hathor. My " ears are the ears of Apuat.l My nose is the nose of " Khenti-khas. My lips are the lips of Anpu. My "teeth are the teeth of (7) Serqet.2 My neck is the "neck of the divine goddess Isis. My hands are the " hands of Ba-neb- Tahu.:; My fore-arms are the fore­"arms of Neith,4 the Lady of Sais. My backbone is " (8) the backbone of Suti. My phallus is the phallus "of Osiris. My reins are the reins of the Lords of "Kher-al).a. My chest is the chest of the Mighty one " of Terror. (9) My belly and back are the belly and "back of Sekhet. My buttocks are the buttocks of the "Eye of Horus. My hips and legs are the hips and "legs of Nut. My feet are the feet of (10) Ptah. [My " fingers] and my leg-bones are the [fingers and] leg / Page 177 / "bones of the Living Gods. There is no member of my "body which is not the member of some god. The god "Thoth shieldeth my body (11) altogether, and I am "Ra day by day. I shall not be dragged back by my "arms, and none shall lay violent hold upon my hands. " And shall do me hurt neither men, nor gods, (12) nor "the sainted dead, nor those who have perished, nor "anyone of those of ancient times, nor any mortal, "nor any human being. I (13) am he who cometh "forth, advancing, whose name is unknown. I am "Yesterday, and Seer of millions of years is my name. "I pass along, I pass along the paths of the divine " celestial judges. (14) I am the lord of eternity, and "I decree and I judge like the god Khepera. I am the "lord of the Ureret crown. I am he who dwelleth in"the Utr-hat [and in the Egg, in the Utchat and in the"Egg, and it is given unto me to live [with] them. I "am he that dwelleth in the Utchat when it closeth, " and I exist by the strength thereof. I come forth and " I shine; I enter in and I come to life. I am in the " Utchat],l my seat is (15) upon my throne, and I sit in " the abode of splendour (?) before it. I am Horus and "(I) traverse millions of years. I have given the " decree [for the stablishing of] my throne and I am the "ruler thereof; and in very truth, my mouth keepeth "an even balance both in speech (16) and in silence. "In very truth, my forms are inverted. I am Un-nefer, / Page 178 / "from one season even unto another, and what 1 have "is within me; [I am] (17) the only One, who pro­"ceedeth from an only One who goeth round about in " his course. I am he who dwelleth in the Utchat, no " evil thing of any form or kind shall spring up against "me, and no baleful object, and no harmful thing, and "no disastrous thing shall happen unto (18) me. I "open the door in heaven, I govern my throne, and I" open up [the way] for the births [which take place] " on this day. I am (?) the child who marcheth along "the road of Yesterday. [I am] To-day for untold "nations and peoples. (19) I am he who protecteth "you for millions of years, and whether ye be denizens "of the heavens, or of the earth, or of the south, or of "the (20) north, or of the east, or of the west, the fear "of me is in your bodies. I am he whose being has " been moulded in his eye, and I shall not die again. " My moment is in your bodies, but my (21) forms are "in my place of habitation. I am he who cannot be "known, but the Red Ones have their faces directed "towards me. I am the unveiled one. The season "wherein [the god] created the heavens for me (22) and " enlarged the bounds of the earth and made great the "progeny thereof cannot be found out; but they fail "and are not united [again]. My name setteth itself " apart from all things [and from] the great evil [which " is in] the mouths [of men] by reason of the speech "which I address (23) unto you. I am he who riseth "and shineth, the wall which cometh out of a wall, an / Page 179 / "only One who proceedeth from an only One. There "is never a day that passeth without (24) the things "which appertain unto him being therein; passing, " passing, passing, passing. Verily I say unto thee, I "am the Sprout which cometh forth from Nu, and my "Mother is Nut. Hail, 0 (25) my Creator, I am he "who hath no power to walk, the great Knot who is "within yesterday. The might of my strength is " within my hand. I myself am not known, but I am "he who knoweth thee. (26) I cannot be held with " the hand, but I am he who can hold thee in his hand. "Hail, O Egg! Hail, O Egg! I am Horus, he who "liveth for millions of years, whose flame shineth upon "you (27) and bringeth your hearts to me. I have the "command of my throne and I advance at this season,
"I have opened a path, and I have delivered myself "from all evil things. (28) I am the dog-headed "ape of gold three palms and two fingers [high], "which hath neither arms nor legs and dwelleth " in I;Iet-ka-Ptal}. (Memphis), and I go forth as "goeth forth the dog-headed ape that dwelleth in " Het-ka-Ptah."

In the Papyrus of Ani, sheet 32, only a portion of this Chapter is given, i.e., the section which gives the names of the deities with whom the various members of the body of the deceased are identified. This section is arranged in tabular form, and carefully drawn vignettes giving pictures of the gods mentioned are added."

Page 175 Note. I For these see Naville, op. cit., Bd. 1. Bl. 57.

Page 176 Notes. 1 I e., "the opener of the roads," a jackal-headed god who is sometimes identified with Osiris.

2 The Scorpion goddess.
1 I.e., "Ram, Lord of Tattu," a name of Osiris.
4 One of the oldest goddesses of Egypt. She was the goddess of hunting and weaving, but was identified with many other goddesses such as Isis, Meh-urt, and their attributes were assigned to her'.

Page 177 Notes.1 The words within brackets are supplied from the Papyrus of Mes-em-neter.
VOL. 1

 

 

-	10	G	O	D	D	E	S	S	-	G	O	D	-	-	-	-	-	--	-	-	-	-
-	-	-	6	-	-	-	1	1	-	-	6	-	+	=	14	14	1+4	5	=	5	=	5
-	`-	-	15	-	-	-	19	19	-	-	15	-	+	=	68	6+8	=	14	1+4	5	=	5
-	10	G	O	D	D	E	S	S	-	G	O	D	-	-	-	-	-	-	-	-	-	-
-	-	7	-	4	4	5	-	-	-	7	-	4	+	=	31	3+1	=	4	=	4	=	4
-	10	G	O	D	D	E	S	S	-	G	O	D	-	-	-	-	-	-	-	-	-	-
-	`-	7	15	4	4	5	19	19	-	7	15	4	+	=	99	9+9	=	18	1+8	9	=	9
-	-	7	6	4	4	5	1	1	-	7	6	4	+	=	63	6+3	=	9	=	9	=	9
-	10	G	O	D	D	E	S	S	-	G	O	D	-	-	-	-	-	-	-	-	-	-
-	-	-	-	-	-	-	1	1	-	-	-	-	-	-	1	occurs	x	2	=	2	=	2
2	-	-	-	-	``-	-	-	-	-	-	-	-	-	-	2	-	-	-	-	-	-	-
3	-	-	-	-	-	-	-	-	-	-	-	-	-	-	3	-	-	-	-	-	-	-
-	-	-	-	4	4	-	-	-	-	-	-	4	-	-	4	occurs	x	3	=	12	=	3
-	-	-	-	-	-	5	-	-	-	-	-	-	-	-	5	occurs	x	1	=	5	=	5
-	-	-	6	-	-	-	-	-	-	-	6	-	-	-	6	occurs	x	2	=	12	=	3
-	-	7	-	-	-	-	-	-	-	7	-	-	-	-	7	occurs	x	2	=	14	=	5
8	-	-	-	-	``-	-	-	-	-	-	-	-	-	-	8	-	-	-	-	-	-	-
9	-	-	-	-	-	-	-	-	-	-	-	-	-	-	9	-	-	-	-	-	-	-
22	10	G	O	D	D	E	S	S	-	G	O	D	-	-	23	-	-	10	-	45	-	18
2+2	-	-	-	-	-	-	-	-	-	-	-	-	-	-	2+3	-	-	1+0	-	4+5	-	1+8
4	10	G	O	D	D	E	S	S	-	G	O	D	-	-	5	-	-	1	-	9	-	9

 

 

10	G	O	D	D	E	S	S	-	G	O	D	-	-	-	-	-	--	-	-	-	-
-	-	6	-	-	-	1	1	-	-	6	-	+	=	14	14	1+4	5	=	5	=	5
`-	-	15	-	-	-	19	19	-	-	15	-	+	=	68	6+8	=	14	1+4	5	=	5
10	G	O	D	D	E	S	S	-	G	O	D	-	-	-	-	-	-	-	-	-	-
-	7	-	4	4	5	-	-	-	7	-	4	+	=	31	3+1	=	4	=	4	=	4
10	G	O	D	D	E	S	S	-	G	O	D	-	-	-	-	-	-	-	-	-	-
`-	7	15	4	4	5	19	19	-	7	15	4	+	=	99	9+9	=	18	1+8	9	=	9
-	7	6	4	4	5	1	1	-	7	6	4	+	=	63	6+3	=	9	=	9	=	9
10	G	O	D	D	E	S	S	-	G	O	D	-	-	-	-	-	-	-	-	-	-
-	-	-	-	-	-	1	1	-	-	-	-	-	-	1	occurs	x	2	=	2	=	2
-	-	-	4	4	-	-	-	-	-	-	4	-	-	4	occurs	x	3	=	12	=	3
-	-	-	-	-	5	-	-	-	-	-	-	-	-	5	occurs	x	1	=	5	=	5
-	-	6	-	-	-	-	-	-	-	6	-	-	-	6	occurs	x	2	=	12	=	3
-	7	-	-	-	-	-	-	-	7	-	-	-	-	7	occurs	x	2	=	14	=	5
10	G	O	D	D	E	S	S	-	G	O	D	-	-	23	-	-	10	-	45	-	18
-	-	-	-	-	-	-	-	-	-	-	-	-	-	2+3	-	-	1+0	-	4+5	-	1+8
10	G	O	D	D	E	S	S	-	G	O	D	-	-	5	-	-	1	-	9	-	9

 

 

THE TIBETAN BOOK OF THE DEAD

Edited By W.Y. Evans-Wentz 1927

PREFACE TO THE SECOND EDITION

THE MESSAGE OF THIS BOOK

"As this, the second, edition of The Tibetan Book of the Dead was about to be published, its editor was invited to explain, by means of an additional Preface, what the essential message is that the book holds for peoples so enamoured of this world's utilitarianism and physical existence and so fettered to bodily sensuousness as are the peoples of the Occident.
The message is, that the Art of Dying is quite as important as the Art of Living (or of Coming into Birth), of which it is the complement and summation; that the future of being is depen­dent, perhaps entirely, upon a rightly controlled death, as the second part of this volume, setting forth the Art of Reincarnating, emphasizes.
The Art of Dying, as indicated by the death-rite associated with initiation into the Mysteries of Antiquity, and referred to by Apuleius,1 the Platonic philosopher, himself an initiate, / Page xiv / and by many other illustrious initiates, and as The Egyptian Book of the Dead suggests, appears to have been far better known to the ancient peoples inhabiting the Mediterranean countries than it is now by their descendants in Europe and the Americas.
To those who had passed through the secret experiencing of pre-mortem death, right dying is initiation, conferring, as does the initiatory death-rite, the power to control consciously the process of death and regeneration. Throughout the Middle Ages, and during the Renaissance that followed, Europe still retained enough of the Mystery teachings concerning death to understand the paramount importance of knowing how to die; and many treatises, hereinafter referred to, on the Art of Dying were then current there. Various primitive Churches of Christendom, notably the Roman, Greek, Anglican, Syrian, Armenian, and Coptic, and other of the Churches dating from Reformation days, wisely incorporated into their rituals and observances many principles of this pre-Christian Art of Dying. And to-day, in their efforts thus to aid the dying, these Churches are in outstand­ing contrast, sociologically and culturally, to an Earth-limited medical science which has no word of guidance to convey to the dying concerning the after-death state, but which, on the contrary, frequently augments rather than ameliorates, by its questionable practices, the unfounded fears and. of ten extreme unwillingness to die of its death-bed patients, to whom it is likely to have administered stupefying drugs and injections.
As The Tibetan Book of the Dead teaches, the dying should face death not only calmly and clear-mindedly and heroically, / Page xv / but with an intellect rightly trained and rightly directed, mentally transcending, if need be, bodily suffering and infirmities, as they would be able to do had they practised efficiently during their active lifetime the Art of Living, and, when about to die, the Art of Dying. When Milarepa, Tibet's saintly master of Yoga, was preparing to die, he chose not only a favourable external environment, in the Cave of Brilche, in Chubar, Tibet, but an inner state of mental equilibrium in keeping with his approaching Nirvana. Indomitably controlling his body, which, having been poisoned by an enemy, was disease-weakened and pain-wracked, he welcomed death with song, as being natural and inevitable. After having delivered his final testamentary teachings and parting admonitions to his assembled disciples, he composed, extempor­aneously, a remarkable hymn in grateful praise of his Guru Marpa, which is yet preserved in his Biography. Then, when Milarepa had completed the singing of the hymn, he entered the quiescent state of Samadhi, and relinquished his fleshly form. Thus did Milarepa die triumphantly, as do the saints and sages of all saving faiths throughout the ages.1
But in the Occident, where the Art of Dying is little known and rarely practised, there is, contrastingly, the common unwillingness to die, which, as the Bardo ritual suggests, produces unfavourable results. As here in America, every effort is apt to be made by a materialistically inclined medical science to postpone, and thereby to interfere with, the death-process. Very often the dying is not permitted to die in his or her own home, or in a normal, unperturbed mental condition when the hospital has been reached. To die in a hospital, probably while under the mind-benumbing influence of some opiate, or else under the stimulation of some drug injected into the body to enable the dying to cling to life as long as possible, cannot but be productive of a very undesirable death, as undesirable as that of a shell-shocked soldier on a battle-field. Even as the normal result of the birth-process may be aborted by malpractices, so, similarly, may the normal result of the death-process be aborted.
The oriental Sages believe that, despite these unfortunate circumstances which now encompass him when dying, occidental / Page xvi / man will, as he grows in right understanding, recognize that everywhere throughout the all-embracing universe, whose immensities he measures in millions of light years, there is the reign of uner­ring Law. The Cycle of Necessity, the Circle of Existence of the old Druidic faith, the Round of Life and Death, he will know to be universal, that worlds and suns, no less than he himself and every living thing, repeatedly come into the illusory manifestation of embodiment, and that each of these many manifestations is rounded by what the Lamas of Tibet call the Bardo, the state intervening between death and rebirth.
If the suggestive observations herein presented in this new Preface, which are born of the doctrines contained in the trans­lated texts of this book, aid in any small degree to awaken the Occident to the extreme dangers into which it has been led, in large measure by a medical science ignorant for the most part of the Art of Dying, they will have furthered the prayers of the Lamas by helping to dissipate that Darkness of Ignorance which, as the Buddha realized, enshrouds the world. As the Fully Enlightened One and all the Supreme Guides of Humanity have taught, it is only by the inner Light of Wisdom, , the true Light, which lighteth every man that cometh into the world,'l that the Darkness of Ignorance can be dispersed.
The Egyptian Book of the Dead, correctly entitled, is The Coming Forth from Day, with reference to the sacred Egyptian art of the coming forth from this life into another life, or, in the language of Pharaonic Egypt, the Per em hru.2 Similarly, The Tibetan Book of the Dead, in the original Tibetan, is the Bardo Thodol, meaning 'Liberation by Hearing on the After-Death Plane', and implying a yogic method of coming forth into Nirvanic Liberation, beyond the Cycle of Birth and Death. Each of these two books concerning death thus inculcates, by its own peculiar method, an Art of Dying and Coming Forth into a New Life, but in a more symbolic and esoterically profound manner than do the treatises of medieval Christian Europe on the Art of Dying, among which the Ars Moriendo (' Craft of Dying ') may be taken as being typical and illustrative of this contrasting difference.
It was the fervent hope of the late Lama Kazi Dawa-Samdup, / Page xvii / the translator, and of other of the learned Lamas who directed the editor's Tibetan research-a hope in which the editor, too, shares-that, aided by the Mystery teachings and its own Christianized versions of many principles of them, the occident might refonnulate and practise an Art of Dying, and, also, an Art of Living. For the peoples of the occident, as it was for the initiates of antiquity and still is for the peoples of the Orient, the transition from the human plane of consciousness, in the process called death, can be and should be accompanied by solemn joyousness. Even­tually, as the master yogins declare, when humanity shall have grown spiritually strong, death will be experienced ecstatically, in that state known to them as Samadhi. By right practising of a trustworthy Art of Dying, death will then, indeed, have lost its sting and been swallowed up in victory.
Whilst this Preface is being written it is Easter, in California. As was the custom in many great civilizations of yore, so here to-day, from hilltop and mountain, with prayer and joyous singing, obeisance is being paid to the new-born Sun at dawn, amidst the fresh and glistening greenery of renascent leaves and the fragrance of blossoms and the joy of Spring. It is, truly, the ever-recurrent Resurrection, the coming forth into a new life of things that had died; and, in like manner, are those who have fallen asleep in the Christos to be empowered to rise from their tombs. Over the bosom of the Earth-Mother, in pulsating vibra­tions, radiant and energizing, flows the perennial Stream of Life; and whosoever has the power of right-seeing sees that for unemancipated beings death is but the necessary and Law-directed prelude to birth."
W. Y. E-W.
San Diego, California, Easter 1948.

First page. Notes

10f this pre-mortem experiencing of death, presumably while out of the body, Apuleius states, in his Metamorphoses (XI, 23): 'I drew nigh to the confines of death. I trod the threshold of Proserpine [in the realm of the dead]. I was borne through all the elements, and I returned to Earth again.' Cf. translation by H. E. Butler (Oxford, Clarendon Press, 1910) .
The art of going out from the body, or of transferring the consciousness from the earth-plane to the after-death plane, or to any other plane, is still practised, in Tibet, where it is known as Pho-wa. See W. Y. Evans­Wentz, Tibetan Yoga and Secret Doctrines (Oxford University Press, London, 1935), pages 169-70, 246-76.

Page xiv. Notes

1 Among these illustrious initiates, who, in their various extant writings, make reference similar to that by Apuleius to this death-rite, but usually in language more veiled than his, may be mentioned Aeschylus, the founder of Greek drama, Pindar, the Greek poet, Plato, the disciple of Pythagoras, Plutarch, the Greek biographer, Cicero, the Roman orator and statesman, Plotinus, the Neo-Platonist, and his disciples Porphyry and Iamblichus. Cicero, rejoicing in his initiation-acquired enlightment, writes: 'We at last possess reasons why we should live; and we are not only eager to live, but we cherish a better hope in death' (De Legibus, Il, 14; translation by A. Moret, in his Kings and Gods of Egypt, New York and London, 1912, page 194). In the same context, A. Moret states: 'The same sentiment is found in the inscription of an Eleusinian initiate: "Behold! it is a fair mystery that comes unto us from the Blessed; for mortals, death is no more an evil, but a bliss" '. And Plutarch, in his Immortality of the Soul, refers to , the crowd of the folk who are not initiated and purified, and who throng to the mud-pit [of sensuality] and flounder in the darkness, and through fear of death cling to their woes, not trusting in the bliss of the hereafter'
(Cf. A. Moret, op. cit., page 1951).

Page xv. Notes 1 See W. Y. Evans-Wentz, Tibet's Great Yogi Milarepa (Oxford University Press, London, 1928), pages 244-304.

Page xvi Notes. 1Cf. St. John, I, 9. 'Cf. H. M. Tirard, The Book of the Dead (London, 1910). pages 48-9.

.

 

THE ODYSSEY

HOMER

Translated by E. V. Rieu 1946

Page 171 (number omitted)

XI

THE BOOK OF THE DEAD

 

 

BOOK OF THE DEAD

John Tigges 1992

.but they that have done evil (shall come forth), unto the resurrection of judgement.
Book of John; Chapter 5, verse 29

And these shall go into everlasting punishment...
Book of Matthew; Chapter 25, verse 46

.. .and yea, there is a book, and if thy name is in the book, thou art doomed to be of The Dead.
Book of Ahama; Seventh Book, Lago 3

 

 

THE LOST TOMB

Kent Weeks 1998

Page 178

The sign for the tomb of Merenptah was apparently supposed to begin "Tomb of the fourth king of the 19th Dynasty." Instead, it read, "The four king 19th Dynesty," and then continued:

tomb is considered one of the greatest tombs

and is distinguished with its beautifal remaining inscriptions the text of Re Prayers

Book GatesBook and what is exists in the

nether world

"Later in the day, I took one of the inspectors aside and suggested that some of the signs might be improved upon (or at least made less amusing) if someone who knew English checked them over. The inspector was disappointed at first, then embarrassed, when I pointed out the errors. As we left the valley, he pointed out that if the signs were rejected, they probably would not be replaced and all we would accomplish would be to hurt the signmaker's feelings. So, the next morning, the signs went up. My favorite reads:

The wall is Oecoratd with The Book of

the DeadBook of the

Book the Book BookBook."

 

 

3	THE	33	15	6
4	BOOK	43	16	7
2	OF	21	12	3
3	THE	33	15	6
4	DEAD	14	14	5
16	Add to Reduce	144	72	27
1+6	Reduce to Deduce	1+4+4	7+2	2+7
7	Essence of Number	9	9	9

 

 

-	16	T	H	E	-	B	O	O	K	-	O	F	-	T	H	E	-	D	E	A	D	-	-	-	-	-	--	-	-	-	-
-	-	-	8	-	-	-	6	6	-	-	6	-	-	-	8	-	-	-	-	-	-	+	=	34	3+4	=	7	-	7	=	7
-	-	-	8	-	-	-	15	15	-	-	15	-	-	-	8	-	-	-	-	-	-	+	=	61	6+1	=	7	=	7	=	7
-	16	T	H	E	-	B	O	O	K	-	O	F	-	T	H	E	-	D	E	A	D	-	-	-	-	-	--	-	-	-	-
-	-	2	-	5	-	2	-	-	2	-	-	6	-	2	-	5	-	4	5	1	4	+	=	38	3+8	=	11		9	=	9
-	-	20	-	5	-	2	-	-	11	-	-	6	-	20	-	5	-	4	5	1	4	+	=	101	1+3+5	=	9	=	9	=	9
-	16	T	H	E	-	B	O	O	K	-	O	F	-	T	H	E	-	D	E	A	D	-	-	-	-	-	--	-	-	-	-
-	-	20	8	5	-	2	15	15	11	-	15	6	-	20	8	5	-	4	5	1	4	+	=	144	1+4+4	=	9	=	9	=	9
-	-	2	8	5	-	2	6	6	2	-	6	6	-	2	8	5	-	4	5	1	4	+	=	72	7+2	=	9	-	9	=	9
-	16	T	H	E	-	B	O	O	K	-	O	F	-	T	H	E	-	D	E	A	D	-	-	-	-	-	-	-	-	-	-
-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	1	-	-	-	1	occurs	x	1	=	1	=	1
-	``-	2	-	-	-	2	-	-	2	-	-	-	-	2	-	-	-	-	-	-	-	-	-	2	occurs	x	4	=	8	=	8
3	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	3	-	-	-	-	-	-	-
-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	4	-	-	4	-	-	4	occurs	x	2	=	8	=	8
-	-	-	-	5	-	-	-	-	-	-	-	-	-	-	-	5	-	-	5	-	-	-	-	5	occurs	x	3	=	15	1+5	6
-	-	-	-	-	-	-	6	6	-	-	6	6	-	-	-	-	-	-	-	-	-	-	-	6	occurs	x	4	=	24	2+4	6
7	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	7	-	-	-	-	-	-	-
-	-	-	8	-	-	-	-	-	-	-	-	-	-	-	8	-	-	-	-	-	-	-	-	8	occurs	x	2	=	16	1+6	7
9	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	9	-	-	-	-	-	-	-
19	16	T	H	E	-	B	O	O	K	-	O	F	-	T	H	E	-	D	E	A	D	-	-	26	-	-	16	-	72	-	36
1+9	1+6	-	-	-	-	-	6	6	-	-	6	6	-	-	-	-	-	-	-	-	-	-	-	2+6	-	-	1+6	-	7+2	-	3+6
10	7	T	H	E	-	B	O	O	K	-	O	F	-	T	H	E	-	D	E	A	D	-	-	8	-	-	7	-	9	-	9
1+0	-	2	8	5	-	2	6	6	2	-	6	6	-	2	8	5	-	4	5	1	4	-	-	-	-	-	-	-	-	-	-
1	7	T	H	E	-	B	O	O	K	-	O	F	-	T	H	E	-	D	E	A	D	-	-	8	-	-	7	-	9	-	9

 

 

16	T	H	E	-	B	O	O	K	-	O	F	-	T	H	E	-	D	E	A	D	-	-	-	-	-	--	-	-	-	-
-	-	8	-	-	-	6	6	-	-	6	-	-	-	8	-	-	-	-	-	-	+	=	34	3+4	=	7	-	7	=	7
-	-	8	-	-	-	15	15	-	-	15	-	-	-	8	-	-	-	-	-	-	+	=	61	6+1	=	7	=	7	=	7
16	T	H	E	-	B	O	O	K	-	O	F	-	T	H	E	-	D	E	A	D	-	-	-	-	-	--	-	-	-	-
-	2	-	5	-	2	-	-	2	-	-	6	-	2	-	5	-	4	5	1	4	+	=	38	3+8	=	11		9	=	9
-	20	-	5	-	2	-	-	11	-	-	6	-	20	-	5	-	4	5	1	4	+	=	101	1+3+5	=	9	=	9	=	9
16	T	H	E	-	B	O	O	K	-	O	F	-	T	H	E	-	D	E	A	D	-	-	-	-	-	--	-	-	-	-
-	20	8	5	-	2	15	15	11	-	15	6	-	20	8	5	-	4	5	1	4	+	=	144	1+4+4	=	9	=	9	=	9
-	2	8	5	-	2	6	6	2	-	6	6	-	2	8	5	-	4	5	1	4	+	=	72	7+2	=	9	-	9	=	9
16	T	H	E	-	B	O	O	K	-	O	F	-	T	H	E	-	D	E	A	D	-	-	-	-	-	-	-	-	-	-
-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	1	-	-	-	1	occurs	x	1	=	1	=	1
-	2	-	-	-	2	-	-	2	-	-	-	-	2	-	-	-	-	-	-	-	-	-	2	occurs	x	4	=	8	=	8
-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	4	-	-	4	-	-	4	occurs	x	2	=	8	=	8
-	-	-	5	-	-	-	-	-	-	-	-	-	-	-	5	-	-	5	-	-	-	-	5	occurs	x	3	=	15	1+5	6
-	-	-	-	-	-	6	6	-	-	6	6	-	-	-	-	-	-	-	-	-	-	-	6	occurs	x	4	=	24	2+4	6
-	-	8	-	-	-	-	-	-	-	-	-	-	-	8	-	-	-	-	-	-	-	-	8	occurs	x	2	=	16	1+6	7
16	T	H	E	-	B	O	O	K	-	O	F	-	T	H	E	-	D	E	A	D	-	-	26	-	-	16	-	72	-	36
1+6	-	-	-	-	-	6	6	-	-	6	6	-	-	-	-	-	-	-	-	-	-	-	2+6	-	-	1+6	-	7+2	-	3+6
7	T	H	E	-	B	O	O	K	-	O	F	-	T	H	E	-	D	E	A	D	-	-	8	-	-	7	-	9	-	9
-	2	8	5	-	2	6	6	2	-	6	6	-	2	8	5	-	4	5	1	4	-	-	-	-	-	-	-	-	-	-
7	T	H	E	-	B	O	O	K	-	O	F	-	T	H	E	-	D	E	A	D	-	-	8	-	-	7	-	9	-	9

 

 

-	16	T	H	E	-	S	H	I	P	-	O	F	-	T	H	E	-	D	E	A	D	-	-	-	-	-	--	-	-	-	-
-	-	-	8	-	-	1	8	9	-	-	6	-	-	-	8	-	-	-	-	-	-	+	=	40	4+0	=	4	-	4	=	4
-	-	-	8	-	-	19	8	9	-	-	15	-	-	-	8	-	-	-	-	-	-	+	=	67	6+7	=	13	1+3	4	=	4
-	16	T	H	E	-	S	H	I	P	-	O	F	-	T	H	E	-	D	E	A	D	-	-	-	-	-	--	-	-	-	-
-	-	2	-	5	-	-	-	-	7	-	-	6	-	2	-	5	-	4	5	1	4	+	=	41	4+1	=	5	-	9	=	5
-	-	20	-	5	-	-	-	-	16	-	-	6	-	20	-	5	-	4	5	1	4	+	=	86	8+6	=	14	1+4	5	=	5
-	16	T	H	E	-	S	H	I	P	-	O	F	-	T	H	E	-	D	E	A	D	-	-	-	-	-	--	-	-	-	-
-	-	20	8	5	-	19	8	9	16	-	15	6	-	20	8	5	-	4	5	1	4	+	=	153	1+5+3	=	9	=	9	=	9
-	-	2	8	5	-	1	8	9	7	-	6	6	-	2	8	5	-	4	5	1	4	+	=	81	8+1	=	9	-	9	=	9
-	16	T	H	E	-	S	H	I	P	-	O	F	-	T	H	E	-	D	E	A	D	-	-	-	-	-	-	-	-	-	-
-	-	-	-	-	-	1	-	-	-	-	-	-	-	-	-	-	-	-	-	1	-	-	-	1	occurs	x	2	=	2	=	2
-	``-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	2	occurs	x	2	=	4	=	4
3	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	3	-	-	-	-	-	-	-
-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	4	-	-	4	-	-	4	occurs	x	2	=	8	=	8
-	-	-	-	5	-	-	-	-	-	-	-	-	-	-	-	5	-	-	5	-	-	-	-	5	occurs	x	3	=	15	1+5	6
-	-	-	-	-	-	-	-	-	-	-	6	6	-	-	-	-	-	-	-	-	-	-	-	6	occurs	x	2	=	12	2+4	3
-	-	-	-	-	-	-	-	-	7	-	-	-	-	-	-	-	-	-	-	-	-	-	-	7	occurs	x	1	=	7	=	7
-	-	-	8	-	-	-	8	-	-	-	-	-	-	-	8	-	-	-	-	-	-	-	-	8	occurs	x	3	=	24	2+4	6
-	-	-	-	-	-	-	-	9	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	9	occurs	x	1	=	9	=	9
3	16	T	H	E	-	S	H	I	P	-	O	F	-	T	H	E	-	D	E	A	D	-	-	42	-	-	16	-	81	-	45
-	1+6	-	-	-	-	-	-	9	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	4+2	-	-	1+6	-	8+1	-	3+6
3	7	T	H	E	-	S	H	I	P	-	O	F	-	T	H	E	-	D	E	A	D	-	-	6	-	-	7	-	9	-	9
-	-	2	8	5	-	1	8	9	7	-	6	6	-	2	8	5	-	4	5	1	4	-	-	-	-	-	-	-	-	-	-
3	7	T	H	E	-	S	H	I	P	-	O	F	-	T	H	E	-	D	E	A	D	-	-	6	-	-	7	-	9	-	9

 

 

8	FUNERARY	108	45	9
6	BRIDGE	45	36	9

 

 

-	14	F	U	N	E	R	A	R	Y	-	B	R	I	D	G	E	-	-	-	-	-	--	-	-	-	-
-	-	-	-	5	-	-	-	-	-	-	-	-	9	-	-	-	+	=	14	1+4	=	5	-	5	-	5
-	-	-	-	14	-	-	-	-	-	-	-	-	9	-	-	-	+	=	23	2+3	=	5	=	5	-	5
-	14	F	U	N	E	R	A	R	Y	-	B	R	I	D	G	E	-	-	-	-	-	--	-	-	-	-
-	-	6	3	-	5	9	1	9	7	-	2	9	-	4	7	5	+	=	67	6+7	=	13	1+3	4	-	4
-	-	6	21	-	5	18	1	18	25	-	2	18	-	4	7	5	+	=	130	1+3+0	=	4	=	4	-	4
-	14	F	U	N	E	R	A	R	Y	-	B	R	I	D	G	E	-	-	-	-	-	--	-	-	-	-
-	-	6	21	14	5	18	1	18	25	-	2	18	9	4	7	5	+	=	153	1+5+3	=	9	-	9	-	9
-	-	6	3	5	5	9	1	9	7	-	2	9	9	4	7	5	+	=	81	8+1	=	9	-	9	-	9
-	14	F	U	N	E	R	A	R	Y	-	B	R	I	D	G	E	-	-	-	-	-	--	-	-	-	-
-	-	-	-	-	-	-	1	-	-	-	-	-	-	-	-	-	-	-	1	occurs	x	1	=	1	=	1
-	-	-	-	-	-	-	-	-	-	-	2	-	-	-	-	-	-	-	2	occurs	x	1	=	2	=	2
-	-	--	3	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	3	occurs	x	1	=	3	=	3
-	-	-	-	-	-	-	-	-	-	-	-	-	-	4	-	-	-	-	4	occurs	x	1	=	4	=	4
-	-	-	-	5	5	-	-	-	-	-	-	-	-	-	-	5	-	-	5	occurs	x	3	=	15	1+5	6
-	-	6	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	6	occurs	x	1	=	6	-	6
-	-	-	-	-	-	-	-	-	7	-	-	-	-	-	7	-	-	-	7	occurs	x	2	=	14	1+4	5
8	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	8	EIGHT	-	-	-	-	-	-
-	-	-	-	-	-	9	-	9	-	-	-	9	9	-	-	-	-	-	9	occurs	x	4	=	36	3+6	9
8	14	F	U	N	E	R	A	R	Y	-	B	R	I	D	G	E	-	-	37	-	-	14	-	81	-	36
-	1+4	-	-	-	-	9	-	9	-	-	-	9	9	-	-	-	-	-	3+7	-	-	1+4	-	8+1	-	3+6
8	5	F	U	N	E	R	A	R	Y	-	B	R	I	D	G	E	-	-	10	-	-	5	-	9	-	9
-	-	6	3	5	5	9	1	9	7	-	2	9	9	4	7	5	-	-	1+0	-	-	-	-	-	-	-
8	5	F	U	N	E	R	A	R	Y	-	B	R	I	D	G	E	-	-	1	-	-	5	-	9	-	9

 

 

14	F	U	N	E	R	A	R	Y	-	B	R	I	D	G	E	-	-	-	-	-	--	-	-	-	-
-	-	-	5	-	-	-	-	-	-	-	-	9	-	-	-	+	=	14	1+4	=	5	-	5	-	5
-	-	-	14	-	-	-	-	-	-	-	-	9	-	-	-	+	=	23	2+3	=	5	=	5	-	5
14	F	U	N	E	R	A	R	Y	-	B	R	I	D	G	E	-	-	-	-	-	--	-	-	-	-
-	6	3	-	5	9	1	9	7	-	2	9	-	4	7	5	+	=	67	6+7	=	13	1+3	4	-	4
-	6	21	-	5	18	1	18	25	-	2	18	-	4	7	5	+	=	130	1+3+0	=	4	=	4	-	4
14	F	U	N	E	R	A	R	Y	-	B	R	I	D	G	E	-	-	-	-	-	--	-	-	-	-
-	6	21	14	5	18	1	18	25	-	2	18	9	4	7	5	+	=	153	1+5+3	=	9	-	9	-	9
-	6	3	5	5	9	1	9	7	-	2	9	9	4	7	5	+	=	81	8+1	=	9	-	9	-	9
14	F	U	N	E	R	A	R	Y	-	B	R	I	D	G	E	-	-	-	-	-	--	-	-	-	-
-	-	-	-	-	-	1	-	-	-	-	-	-	-	-	-	-	-	1	occurs	x	1	=	1	=	1
-	-	-	-	-	-	-	-	-	-	2	-	-	-	-	-	-	-	2	occurs	x	1	=	2	=	2
-	--	3	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	3	occurs	x	1	=	3	=	3
-	-	-	-	-	-	-	-	-	-	-	-	-	4	-	-	-	-	4	occurs	x	1	=	4	=	4
-	-	-	5	5	-	-	-	-	-	-	-	-	-	-	5	-	-	5	occurs	x	3	=	15	1+5	6
-	6	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	6	occurs	x	1	=	6	-	6
-	-	-	-	-	-	-	-	7	-	-	-	-	-	7	-	-	-	7	occurs	x	2	=	14	1+4	5
-	-	-	-	-	9	-	9	-	-	-	9	9	-	-	-	-	-	9	occurs	x	4	=	36	3+6	9
14	F	U	N	E	R	A	R	Y	-	B	R	I	D	G	E	-	-	37	-	-	14	-	81	-	36
1+4	-	-	-	-	9	-	9	-	-	-	9	9	-	-	-	-	-	3+7	-	-	1+4	-	8+1	-	3+6
5	F	U	N	E	R	A	R	Y	-	B	R	I	D	G	E	-	-	10	-	-	5	-	9	-	9
-	6	3	5	5	9	1	9	7	-	2	9	9	4	7	5	-	-	1+0	-	-	-	-	-	-	-
5	F	U	N	E	R	A	R	Y	-	B	R	I	D	G	E	-	-	1	-	-	5	-	9	-	9

 

 

THE LIGHT IS RISING RISING IS THE LIGHT

 

 

I

ME

THE HUMAN THE

I ME EGO CONSCIENCE EGO ME I

 

 

THE

HORUS OF HOURS

ISISISIS

THAT THAT THAT

IS ARRIVED IS

AMEN THAT NAME THAT NAME AMEN

HURRAH FOR RAH FOR RAH HURRAH

NAME AMEN MEAN I MEAN AMEN NAME

AMEN HAIL ALL MEN ALL MEN HAIL AMEN

AMEN HAIL ALL WOMEN WOMEN ALL HAIL AMEN

PEACE BE UNTO YOU BELOVED CHILDREN OF THE RAINBOW LIGHT

AMEN HAIL ALL SENTIENT BEINGS BEINGS SENTIENT ALL HAIL AMEN

 

 

3	THE	33	15	6
5	HOURS	81	27	9
2	OF	21	12	3
5	HORUS	81	27	9
15	Add to Reduce	216	81	27
1+5	Reduce to Deduce	2+1+6	8+1	2+7
6	Essence of Number	9	9	9

 

 

5	HORUS	81	36	9
3	SUN	54	18	9

 

 

5	HOURS	81	27	9
2	OF	21	12	3
5	HORUS	81	27	9
12	First Total	183	66	21
1+2	Add to Reduce	1+8+3	6+6	2+1
3	Second Total	12	12	3
-	Reduce to Deduce	1+2	1+2	-
3	Essence of Number	3	3	3

 

 

3	OUR	54	18	9
5	HORUS	-	-	-
-	H+O	23	14	5
-	R	18	9	9
9	U+S	40	13	4
5	HORUS	81	36	18
-	-	8+1	3+6	1+8
5	HORUS	9	9	9

 

 

5	HORUS	81	27	9
3	THE	33	15	6
6	GOLDEN	57	30	3
5	CHILD	36	27	9
19	First Total	207	99	27
1+9	Add to Reduce	2+0+7	9+9	2+7
10	Second Total	9	18	9
1+0	Reduce to Deduce	-	1+8	-
1	Essence of Number	9	9	9

 

 

5	HORUS	-	-	-
-	H+O	23	14	5
-	R	18	9	9
9	U+S	40	13	4
5	HORUS	81	36	18
-	-	8+1	3+6	1+8
5	HORUS	9	9	9

 

 

-	5	H	O	R	U	S	-	-	-	-	-	--	-	-
-	-	8	6	-	-	1	+	=	15	1+5	=	6	=	6
-	-	8	15	-	-	19	+	=	42	4+2	=	6	=	6
-	5	H	O	R	U	S	-	-	-	-	-	--	-	-
-	-	-	-	9	3	-	+	=	12	1+2	=	3	=	3
-	-	-	-	18	21	-	+	=	39	3+9	=	12	1+2	3
-	5	H	O	R	U	S	-	-	-	-	-	--	-	-
-	-	8	15	18	21	19	+	=	81	8+1	=	9	=	9
-	-	8	6	9	3	1	+	=	27	2+7	=	9	=	9
-	5	H	O	R	U	S	-	-	-	-	-	-	-	-
-	-	-	-	-	-	1	-	-	1	occurs	x	1	=	1
2	-	-	-	-	-	-	-	-	2	TWO	2	-	-	-
-	-	-	-	-	3	-	-	-	3	occurs	x	1	=	3
4	-	-	-	-	-	-	-	-	4	FOUR	4	-	-	-
5	-	-	-	-	-	-	-	-	5	FIVE	5	-	-	-
-	-	-	6	-	-	-	-	-	6	occurs	x	1	=	6
7	-	-	-	-	-	-	-	-	7	SEVEN	-	-	-	-
-	-	8	-	-	-	-	-	-	8	occurs	x	1	=	8
-	-	-	-	9	-	-	-	-	9	occurs	x	1	=	9
18	5	H	O	R	U	S	-	-	27	-	-	5	-	27
1+8	-	-	-	9	-	-	-	-	2+7	-	-	-	-	2+7
9	5	H	O	R	U	S	-	-	9	-	-	5	-	9
-	-	8	6	9	3	1	-	-	-	-	-	-	-	-
9	5	H	O	R	U	S	-	-	9	-	-	5	-	9

 

 

-	5	H	O	R	U	S	-	-	-	-	-	--	-	-
-	-	8	6	-	-	1	+	=	15	1+5	=	6	=	6
-	-	8	15	-	-	19	+	=	42	4+2	=	6	=	6
-	5	H	O	R	U	S	-	-	-	-	-	--	-	-
-	-	-	-	9	3	-	+	=	12	1+2	=	3	=	3
-	-	-	-	18	21	-	+	=	39	3+9	=	12	1+2	3
-	5	H	O	R	U	S	-	-	-	-	-	--	-	-
-	-	8	15	18	21	19	+	=	81	8+1	=	9	=	9
-	-	8	6	9	3	1	+	=	27	2+7	=	9	=	9
-	5	H	O	R	U	S	-	-	-	-	-	-	-	-
-	-	-	-	-	-	1	-	-	1	occurs	x	1	=	1
-	-	-	-	-	3	-	-	-	3	occurs	x	1	=	3
-	-	-	6	-	-	-	-	-	6	occurs	x	1	=	6
-	-	8	-	-	-	-	-	-	8	occurs	x	1	=	8
-	-	-	-	9	-	-	-	-	9	occurs	x	1	=	9
18	5	H	O	R	U	S	-	-	27	-	-	5	-	27
1+8	-	-	-	9	-	-	-	-	2+7	-	-	-	-	2+7
9	5	H	O	R	U	S	-	-	9	-	-	5	-	9
-	-	8	6	9	3	1	-	-	-	-	-	-	-	-
9	5	H	O	R	U	S	-	-	9	-	-	5	-	9

 

 

-	14	T	H	E	-	G	O	L	D	E	N	-	C	H	I	L	D	-	-	-	-	-	--	-	-	-	-
-	-	-	8	-	-	-	6	-	-	-	5	-	-	8	9	-	``-	+	=	36	3+6	=	9	=	9	=	9
-	-	-	8	-	-	-	15	-	-	-	14	-	-	8	9	-	-	+	=	54	5+4	=	9	=	9	=	9
-	14	T	H	E	-	G	O	L	D	E	N	-	C	H	I	L	D	-	-	-	-	-	--	-	-	-	-
-	-	2	-	5	-	7	-	3	4	5	-	-	3	-	-	3	4	+	=	36	3+6	=	9	=	9	=	9
-	-	20	-	5	-	7	-	12	4	5	-	-	3	-	-	12	4	+	=	72	7+2	=	9	=	9	=	9
-	14	T	H	E	-	G	O	L	D	E	N	-	C	H	I	L	D	-	-	-	-	-	--	-	-	-	-
-	-	20	8	5	-	7	15	12	4	5	14	-	3	8	9	12	4	+	=	126	1+2+6	=	9	=	9	=	9
-	-	2	8	5	-	7	6	3	4	5	5	-	3	8	9	3	4	+	=	72	7+2	=	9	=	9	=	9
-	14	T	H	E	-	G	O	L	D	E	N	-	C	H	I	L	D	-	-	-	-	-	-	-	-	-	`-
1	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	1	ONE	1	-	-	-	-	-
-	-	2	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	2	occurs	x	1	=	2	=	2
-	-	-	-	-	-	-	--	3	-	-	-	-	3	-	-	3	-	-	-	3	occurs	x	3	=	9	=	9
-	-	-	-	-	-	-	-	-	4	-	-	-	-	-	-	-	4	-	-	4	occurs	x	2	=	8	=	8
-	-	-	-	5	-	-	-	-	-	5	5	-	-	-	-	-	-	-	-	5	occurs	x	3	=	15	1+5	6
-	-	-	-	-	-	-	6	-	-	-	-	-	-	-	-	-	-	-	-	6	occurs	x	1	=	6	=	6
-	-	-	-	-	-	7	-	-	-	-	-	-	-	-	-	-	-	-	-	7	occurs	x	1	=	7	=	7
-	-	-	8	-	-	-	-	-	-	-	-	-	-	8	-	-	-	-	-	8	occurs	x	2	=	16	1+6	7
-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	9	-	-	-	-	9	occurs	x	1	=	9	=	9
1	14	T	H	E	-	G	O	L	D	E	N	-	C	H	I	L	D	-	-	44	-	-	14	-	72	-	54
-	1+4	-	-	-	-	-	-	-	-	-	-	-	-	-	9	-	-	-	-	4+4	-	-	1+4	-	7+2	-	5+4
1	5	T	H	E	-	G	O	L	D	E	N	-	C	H	I	L	D	-	-	8	-	-	5	-	9	-	9
-	-	2	8	5	-	7	6	3	4	5	5	-	3	8	9	3	4	-	-	-	-	-	-	-	-	-	-
1	5	T	H	E	-	G	O	L	D	E	N	-	C	H	I	L	D	-	-	8	-	-	5	-	9	-	9

 

 

-	19	H	O	R	U	S	-	T	H	E	-	G	O	L	D	E	N	-	C	H	I	L	D	-	-	-	-	-	--	-	-	-	-
51	-	8	6	-	-	1	-	-	8	-	-	-	6	-	-	-	5	-	-	8	9	-	-	+	=	51	5+1	=	6	-	6	=	6
96	-	8	15	-	-	19	-	-	8	-	-	-	15	-	-	-	14	-	-	8	9	-	-	+	=	96	9+6	=	15	1+5	6	=	6
-	19	H	O	R	U	S	-	T	H	E	-	G	O	L	D	E	N	-	C	H	I	L	D	-	-	-	-	-	--	-	-	-	-
48	-	-	-	9	3	-	-	2	-	5	-	7	-	3	4	5	-	-	3	-	-	3	4	+	=	48	4+8	=	12	1+2	3	=	3
111	-	-	-	18	21	-	-	20	-	5	-	7	-	12	4	5	-	-	3	-	-	12	4	+	=	111	1+1+1	=	3	=	3	=	3
-	19	H	O	R	U	S	-	T	H	E	-	G	O	L	D	E	N	-	C	H	I	L	D	-	-	-	-	-	--	-	-	-	-
207	-	8	15	18	21	19	-	20	8	5	-	7	15	12	4	5	14	-	3	8	9	12	4	+	=	207	2+0+7	=	9	=	9	=	9
99	-	8	6	9	3	1	-	2	8	5	-	7	6	3	4	5	5	-	3	8	9	3	4	+	=	99	9+9	=	18	1+8	9	=	9
-	19	H	O	R	U	S	-	T	H	E	-	G	O	L	D	E	N	-	C	H	I	L	D	-	-	-	-	-	-	-	-	-	-
1	-	-	-	-	-	1	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	1	occurs	x	1	=	1	=	1
2	-	-	-	-	-	-	-	2	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	2	occurs	x	1	=	2	=	2
3	-	-	--	-	3	-	-	-	-	-	-	-	--	3	-	-	-	-	3	-	-	3	-	-	-	3	occurs	x	4	=	12	1+2	3
4	-	-	-	-	-	-	-	-	-	-	-	-	-	-	4	-	-	-	-	-	-	-	4	-	-	4	occurs	x	2	=	8	=	8
5	-	-	-	-	-	-	-	-	-	5	-	-	-	-	-	5	5	-	-	-	-	-	-	-	-	5	occurs	x	3	=	15	1+5	6
6	-	-	6	-	-	-	-	-	-	-	-	-	6	-	-	-	-	-	-	-	-	-	-	-	-	6	occurs	x	2	=	12	1+2	3
7	-	-	-	-	-	-	-	-	-	-	-	7	-	-	-	-	-	-	-	-	-	-	-	-	-	7	occurs	x	1	=	7	=	7
8	-	8	-	-	-	-	-	-	8	-	-	-	-	-	-	-	-	-	-	8	-	-	-	-	-	8	occurs	x	3	=	24	2+4	6
9	-	-	-	9	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	9	-	-	-	-	9	occurs	x	2	=	18	1+8	9
45	19	H	O	R	U	S	-	T	H	E	-	G	O	L	D	E	N	-	C	H	I	L	D	-	-	45	-	-	19	-	99	-	45
4+5	1+9	-	-	9	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	9	-	-	-	-	4+5	-	-	1+9	-	9+9	-	4+5
9	10	H	O	R	U	S	-	T	H	E	-	G	O	L	D	E	N	-	C	H	I	L	D	-	-	9	-	-	10	-	18	-	9
-	1+0	8	6	9	3	1	-	2	8	5	-	7	6	3	4	5	5	-	3	8	9	3	4	-	-	-	-	-	1+0	-	1+8	-	-
9	1	H	O	R	U	S	-	T	H	E	-	G	O	L	D	E	N	-	C	H	I	L	D	-	-	9	-	-	1	-	9	-	9

 

 

THE

AWAKENING

HUMANKIND IS THAT HORUS OF HOURS THAT IS HUMANKIND

 

 

CLOSER TO THE LIGHT

Melvin Morse with Paup Perry 1990

Page 78

CONJURED DEATHS AND ANCIENT RULERS

"Deep in an underground chamber a solemn group of men is seeking guidance "from death. They are dressed in white robes and chanting softly around a casket that is sealed with wax. One of their members is steadfastly counting to himself, carefully marking the time. After about eight minutes, the casket is opened, and the man who nearly suffocated inside is revived by the rush of fresh air. He tells the men around him what he saw. As he passed out from lack of oxygen, he saw a light that became brighter and larger as he sped toward it through a tunnel. From that light came a radiant person in white who delivered a message of eternal life.
The priest who is attending this ceremony is pleased with the results. "No man escapes death," he says. "And every living soul is destined to resurrection. You go into the tomb alive that you will learn of the light."
The man who died" but is now reborn is happy. He is now a member of one of the strangest societies in history, a group of civic leaders who induced nearly fatal suffocation to create a near-death experience.
Sound like a cult from some place in northern California? ex-hippies looking for a new high, perhaps? Not at all. This was the cult of Osiris, a small society of men who were the priests and pharaohs of ancient Egypt, one of the greatest civilizations in human history. This account of how they / Page 79 / inspired near death is an actual description of their rites from Egyptologists who have translated their hieroglyphics. .
One of the most important Egyptian rituals involved the reenactment by their god-king of the myth of Osiris, the god who brought agriculture and civilization to the ancient Egyptians. He was the first king of Egypt who civilized his subjects and then traveled abroad to instruct others in the fine art of civilization. His enemies plotted against him. Upon his re­turn to Egypt, he was captured and sealed in a chest. His eventual resurrection was seen as proof of life eternal.
Each new king was supposed to be a direct reincarnation of Osiris. An important part of the ceremony was to reenact his entombment. These rituals took place in the depths of the Great Pyramid and were a prerequisite for becoming a god-king. It is my guess that many slaves perished while the Egyptians experimented to find exactly how long a person could be sealed in an airtight container and survive.
Nonetheless, these near-death experiences were more im­portant to the Egyptians than the lives of a few slaves. After all, this was the age of the bicameral mind, a period in which men believed that their thoughts came to them from the gods and were not internally generated. For the Egyptians, thoughts and dreams were gods speaking to them.
Prior to the evolution of individual consciousness, people were what Princeton psychiatrist Julian Jaynes calls "bi­cameral." By this, he means that they did not understand that their own thoughts and actions were generated from within themselves, but rather that they thought external gods created these thoughts and actions. For example, a fully conscious human thinks: I am hungry and I will make myself a sandwich. The bicameral man thought: The gods have created a pain in my belly and cause me to find food to satisfy them. The Iliad is an excellent example of bicameral thinking: It is one god who makes Achilles promise not to go into / Page 80 / battle, another who urges him to go, and another screams through his throat (at his enemies). In fact, the gods take the place of consciousness. The beginnings of action are not in conscious plans, reasons, and motives; they are-to the bi­cameral man-the actions and speeches of gods.
This bicameral thinking has long vanished from human beings, ever since the evolution of language and writing. Once men could write down their thoughts, and read what other people have written, they came to understand that each human being has an individual consciousness, and that gods do not direct our every action.
However, ancient Egypt was a prime example of a bi­cameral society. Jaynes states that Egyptian civilization was controlled and directed by the bicameral voice of their first god-king, Osiris. It was essential to their civilization that each new king consider himself to be the vehicle of the halluci­nated voice of the dead king whose admonitions still con­trolled society. What better way to generate this absolute continuity of the god-king than to have each new king undergo a near-death experience. Just as children that I in­terviewed often perceived the light that they saw as the light of Jesus, these king-initiates would perceive that same light as the spirit of Osiris.
A near-death experience to a bicameral man would have extraordinary significance, more so even than it has to mod­ern man. For one thing, it would be absolute proof of eternal life. Since they felt that the gods inspired their every thought, a near-death experience would be like having a god open the doors of perception to a mortal.
An NDE gave Egyptian rulers a sense of all-knowing. Before they were sealed into the casket, they only acted like kings. Afterward, they felt as if they had deeper knowledge of the world around them.
I also believe that an NDE as part of a king's job description / Page 81 / may account for the unusual peace and prosperity that Egypt enjoyed for the nearly two thousand years that the pharaohs reigned. As happens with those who experience NDEs today, these kings were transformed by the humbling and exalting experience of near death. They developed a reverence for the love that people share with one another. They became kind and caring and interested in the universe and the world around them.
These were people who supported extensive research in astronomy. With their "primitive" tools, they were able to obtain a vast knowledge of the stars, even finding dark stars that we have been able to confirm only with powerful telescopes.
The ancient Egyptians were advanced in medicine and the use of foods and antibiotics to prevent epidemics among pyr­amid workers. They knew of special diets of red onions, bread, and garlic that stimulated the immune system, a diet that was only recently endorsed by the National Science Foundation. They even had a fair amount of knowledge about surgery.
Archaeologists have deciphered the exact experience of these mystery rituals, and virtually all agree that its purpose was to generate an understanding of eternal life. Their understanding of the death process has been handed down through the ages in a document known as The Egyptian Book of the Dead. This book is simply a detailed description of a near-death experience. It starts with a judgment scene and goes on to reveal many gods and various voices, continues on a long boat trip through a dark tunnel, and 'ends with union with a bright light.
The Egyptian Book of the Dead is quite similar to The Tibetan Book of the Dead, a manual for dying that was passed by word of mouth in Tibetan culture until about fifteen hundred years ago, when it was recorded by Europeans.

Page 82

The Tibetan Book of the Dead gives the dying person control over his own death and rebirth. The Tibetans, who be­lieved in reincarnation, felt that the dying person could influence his own destiny. The Tibetans called this book Bardo Thodol, or "Liberation by Hearing on the After-Death Plane." It was meant to be read after death to help the de­ceased find the right path.
Part bf what the priest is supposed to read goes like this: "Thy own intellect, which is now voidness. . . thine own
consciousness, not formed into anything, in reality void. . . will first experience the Radiance of the Fundamental Clear Light of Pure Reality.
"The union of your own consciousness and the Clear Light is the state of Perfect Enlightment. This is the Great Body of Clear Light. . . the source of life and light."
How similar the Tibetan beliefs to the Egyptians and other . ancient people too, from Europe to Africa.
The Aztec Song of the Dead represents a work that served to enlighten the Aztecs about the world beyond. This was a society that practiced ritual and slow death as part of their basic religion.
Their Song of the Dead tells the story of Quetzalcoatl, their god and legendary king who discovered the arts, science, and
agriculture and who represented the forces of civilization, good and light. He is described by his people as "igniting the creations of man's hands and the imagination of his heart."
Their Song of the Dead reads like a poetic version of a near-death experience. It practically scores off the top of the scale of the Near-Death Experience Validity Scale developed by researcher Kenneth Ring. The Song reads like this:
"Then the time came for Quetzalcoatl to die, when he felt the darkness twist in him like a river."
He then had a life review, in which he remembers all of his good works and is able to settle his affairs. He then "saw / Page 83 / my face/(like looking into a) cracked mirror."He hears flutes and the voices of friends and then passes through a shining
city and over hills of many colors. He comes to the edge of a great sea, where he again sees his own face, during which time "the beauty of his face returned to him."
There is a bonfire on the beach in which he throws himself, and. . .

It ended with his heart transformed into a star.

It ended with the morning star with dawn and evening.

It ended with his journey to Death's kingdom with seven days of darkness.

With his body changed to light.

A star that burns forever in that sky.

All of these cultures believed they left their bodies and embarked on a spiritual voyage, a journey that had the same traits as that of Katie, who nearly drowned in that swimming pool in Idaho.

SCIENCE: THE NEW RELIGION

Virtually all primitive societies-not just the relatively recent Egyptian and Tibetan-believed in survival after death.
In fact, it has only been in the last two hundred years (and then primarily in Western civilization) that the belief in a hereafter has been abandoned as "unscientific." Science is our religion now. Genetic engineering and heart transplants are our hope of eternal life. Life aftet death is seen as a subject that is unworthy of scientific investigation. When science turns its spotlight on life after death, it is usually trying to debunk it.
How is it that we have forgotten the knowledge of the ancients? What transpired so that these cosmic truths taken for granted by our ancestors are now largely forgotten or / Page 84 / ridiculed? How is it that many physicians have stopped ob­serving and listening?
Only twenty years ago, it came as a complete surprise to the medical profession that dying people actually went through a variety of psychological stages before passing on. In her hotly debated "pioneering" work, On Death and Dying, Elisabeth Kiibler-Ross claimed that there were five stages of dying: denial, anger, bargaining, depression, and acceptance. Yet this "hotly debated" information has long been common knowledge to most nurses, who attend patients and talk to them instead of at them.
The medical establishment has managed to make near­death experiences a freakish event, not the rule. It has con­vinced patients that they are having bad dreams, not profound experiences that bond them with all of humanity.
As a medical doctor and someone who has been privileged to hear hundreds of childhood NDEs, I became intensely interested in why we no longer believe in life after death. Why do so many of my colleagues react negatively to this subject? Why does the medical establishment assume that NDEs are hallucinations?
What has changed in Western society that has led to this massive denial of death? By the time our children reach adulthood, they have seen over a thousand violent deaths on television, yet they have no concept of what is involved in the dying process.
How have we gotten ourselves into this situation?"

 

 

3	THE	33	15	6
6	LIVING	73	37	1
5	DEATH	38	20	2
14	I	144	72	9
1+4	-	1+4+4	7+2	-
5	-	9	9	9

 

 

12	B	U	R	I	A	L	-	R	I	T	U	A	L	n	-	-	-	-	--
-				9			-	-	9	-	-	-	-	+	=	18	1+8	=	9
12	B	U	R	I	A	L	-	R	I	T	U	A	L	n	-	-	-	-	--
-	2	3	9	-	1	3	-	9	-	2	3	1	3	+	=	36	3+6	=	9
-	2	21	18	-	1	12	-	18	-	20	21	1	12	+	=	126	1+2+6	=	9
12	B	U	R	I	A	L	-	R	I	T	U	A	L	n	-	-	-	-	--
-	2	21	18	9	1	3	-	18	9	20	21	1	12	+	=	144	1+4+4	=	9
-	2	3	9	9	1	3	-	9	9	2	3	1	3	+	=	45	4+5	=	9
12	B	U	R	I	A	L	-	R	I	T	U	A	L	-	-	-	-	-	-
-	B	-	-	-	-	-	-	-	-	-	-	-	L	-	-	-	-	-	-
-	2	-	-	-	-	-	-	-	-	-	-	-	3	+	=	5	-		5
-	-	U	-	-	-	-	-	-	-	-	-	A	-	-	-	-	-		-
-	-	3	-	-	-	-	-	-	-	-	-	1	-	+	=	4	---	-	4
-	-	-	R	-	-	-	-	-	-	-	U	-	-	-	-	-	-	-	-
-	-	-	9	-	-	-	-	-	-	-	3	-	-	+	=	12	1+2	=	3
-	-	-	-	I	-	-	-	-	-	T	-	-	-	-	-	-	-	-	-
-	-	-	-	9	-	-	-	-	-	2				+	=	11	1+1	=	2
-	-	-	-	-	A	-	-	-	I		-	-	-	-	-	-	-	-	-
-	-	-	-	-	1	-	-	-	9	-	-	-	-	+	=	10	1+0	=	1
-	-	-	-	-		L	-	R	-	-	-	-	-	-	-	-	-	-	-
-	-	-	-	-	-	3	-	9	-	-	-	-	-	+	=	12	1+2	=	3
12	B	U	R	I	A	L	-	R	I	T	U	A	L	-	-	54	-	-	18
1+2	-	-	-	-	-	-	-	9	9	-	-	-	-	-	-	5+4	-	-	1+8
3	B	U	R	I	A	L	-	R	I	T	U	A	L	-	-	9	-	-	9

 

 

THE BIOLOGY OF DEATH

Lyall Watson 1974

Page 49

"As long ago as 1836, in a Manual of Medical Jurisprudence, this was said: 'Individuals who are apparently destroyed in a sudden manner, by certain wounds, diseases or even decapi­tation, are not really dead, but are only in conditions incompatible with the persistence of life. '231 This is an elegant and vital distinction. Death is not 'incompatible with the persistence of life'. Our ability to bring all kinds of death back to life is limited only by the state of our technology."

 

RE - INCARNATE INCARNATE - RE

 

--	11	R	E	I	N	C	A	R	N	A	T	E	-	-	-	-	-	--	-	-	-	-
-	-	-	-	9	5	-	-	-	5	-	-	-	+	=	19	1+9	=	10	1+0	1	=	1
-	-	-	-	9	14	-	-	-	14	-	-	-	+	=	37	3+7	=	10	1+0	1	=	1
--	11	R	E	I	N	C	A	R	N	A	T	E	-	-	-	-	-	--	-	-	-	-
-	-	9	5	-	-	3	1	9	-	1	2	5	+	=	35	3+5	=	8	=	8	=	8
-	`-	18	5	-	-	3	1	18	-	1	20	5	+	=	71	7+1	=	8	=	8	=	8
--	11	R	E	I	N	C	A	R	N	A	T	E	-	-	-	-	-	--	-	-	-	-
-	`-	18	5	9	14	3	1	18	14	1	20	5	+	=	108	1+0+8	=	9	=	9	=	9
-	-	9	5	9	5	3	1	9	5	1	2	5	+	=	54	5+4	=	9	=	9	=	9
-	11	R	E	I	N	C	A	R	N	A	T	E	-	-	-	-	-	-	-	-	-	-
-		-	-	-	-	-	1	-	-	1	-	-	-	-	1	occurs	x	2	=	2	=	2
-	-	-	-	-	-	-	-	-	-	-	2	-	-	-	2	occurs	x	1	=	2	=	2
-	-	-	-	-	-	3	-	-	-	-	-	-	-	-	3	occurs	x	1	=	3	=	3
4	-	-	-	-	-	-	-	-	-	-	-	-	-	-	4	-	-	-	-	-	-	-
-	-	-	5	-	5	-	-	-	5	-	-	5	-	-	5	occurs	x	4	=	20	2+0	2
6	-	-	-	-	-	-	-	-	-	-	-	-	-	-	6	-	-	-	-	-	-	-
7	-	-	-	-	-	-	-	-	-	-	-	-	-	-	7	-	-	-	-	-	-	-
8	-	-	-	-	-	-	-	-	-	-	-	-	-	-	8	-	-	-	-	-	-	-
-	-	9	-	9	-	-	-	-	-	-	-	-	-	-	9	occurs	x	2	=	18	1+8	9
25	11	R	E	I	N	C	A	R	N	A	T	E	-	-	20	-	-	11	-	54	-	18
2+5	1+1	9	-	9	-	-	-	-	-	-	-	-	-	-	2+0	-	-	1+1	-	5+4	-	1+8
7	2	R	E	I	N	C	A	R	N	A	T	E	-	-	2	-	-	2	-	9	-	9

 

 

11	R	E	I	N	C	A	R	N	A	T	E	-	-	-	-	-	--	-	-	-	-
-	-	-	9	5	-	-	-	5	-	-	-	+	=	19	1+9	=	10	1+0	1	=	1
-	-	-	9	14	-	-	-	14	-	-	-	+	=	37	3+7	=	10	1+0	1	=	1
11	R	E	I	N	C	A	R	N	A	T	E	-	-	-	-	-	--	-	-	-	-
-	9	5	-	-	3	1	9	-	1	2	5	+	=	35	3+5	=	8	=	8	=	8
`-	18	5	-	-	3	1	18	-	1	20	5	+	=	71	7+1	=	8	=	8	=	8
11	R	E	I	N	C	A	R	N	A	T	E	-	-	-	-	-	--	-	-	-	-
`-	18	5	9	14	3	1	18	14	1	20	5	+	=	108	1+0+8	=	9	=	9	=	9
-	9	5	9	5	3	1	9	5	1	2	5	+	=	54	5+4	=	9	=	9	=	9
11	R	E	I	N	C	A	R	N	A	T	E	-	-	-	-	-	-	-	-	-	-
-	-	-	-	-	-	1	-	-	1	-	-	-	-	1	occurs	x	2	=	2	=	2
-	-	-	-	-	-	-	-	-	-	2	-	-	-	2	occurs	x	1	=	2	=	2
-	-	-	-	-	3	-	-	-	-	-	-	-	-	3	occurs	x	1	=	3	=	3
-	-	5	-	5	-	-	-	5	-	-	5	-	-	5	occurs	x	4	=	20	2+0	2
-	9	-	9	-	-	-	-	-	-	-	-	-	-	9	occurs	x	2	=	18	1+8	9
11	R	E	I	N	C	A	R	N	A	T	E	-	-	20	-	-	11	-	54	-	18
1+1	9	-	9	-	-	-	-	-	-	-	-	-	-	2+0	-	-	1+1	-	5+4	-	1+8
2	R	E	I	N	C	A	R	N	A	T	E	-	-	2	-	-	2	-	9	-	9

 

 

I

I = 9 9 I

R = 9 9 = R

RA = 1 1 = RA

ISIS = 2 2 = ISIS

IRIS = 1 1 = IRIS

OSIRIS = 8 8 = OSIRIS

SIRIUS = 5 5 = SIRIUS

SOTHIS = 9 9 = SOTHIS

ORIONIS = 9 9 = ORIONIS

I AM THAT I THAT AM I

9 AM THAT 9 THAT 9 AM 9

DIVINE LOVE IS 99 99 IS LOVE DIVINE

OSIRIS THAT SON SETS THAT SON SETS THAT SON OSIRIS THAT SON

ARISES THAT SUN SETS THAT SUN SETS THAT SUN ARISES THAT SUN

ADDED TO ALL MINUS NONE SHARED BY EVERYTHING MULTIPLIED IN ABUNDANCE

 

 

3	THE	33	15	6
4	HOLY	60	24	6
5	GHOST	69	24	6
12	Add to Reduce	162	63	18
1+2	Reduce to Deduce	1+6+2	6+3	1+8
3	Essence of Number	9	9	9

 

 

THE

PROPHET

Kahil Gibran 1923

THE

FAREWELL

THE

PROPHET

Kahil Gibran 1923

 

5

DANCE

27

18

9

 

 

I

AM

THE DANCE AND THE DANCE GOES ON

 

 

3	THE	33	15	6
5	GHOST	69	24	6
5	DANCE	27	18	9
13	First Total	129	57	21
1+3	Add to Reduce	1+2+9	5+7	2+1
3	Second Total	12	12	3
-	Reduce to Deduce	1+2	1+2	-
3	Essence of Number	3	3	3

 

 

THE GHOST DANCE

The origins of religion

Weston La Barre

Page 41

Anthropology and Psychology of Religion

" It is an irony that our initial insights come from a most unpsychological source, a semi-governmental report in a late-nineteenth-century field mono­graph on American Indians. This is James Mooney's now celebrated work on The Ghost Dance.9 Briefly, the "Ghost Dance" of 1890 was an inter­tribal movement, mostly among Plains Indians, in response to the loss of hunting territories, the virtual disappearance of the once enormous buffalo herds on which the Indians depended, a succession of crushing military defeats, new and usually fatal diseases, and protracted droughts-all to­gether meaning the breakdown of their whole hunting economy and prow­ess-warfare, as they were herded onto successively smaller and smaller reservations. The Ghost Dance was a typical crisis cult in being a largely fantasied "autistic" solution for all their problems: a new skin would slide over the old earth, covering up the whites and all their works, and bringing upon it new trees and plants, great buffalo herds, the ghosts of the dead, and the great departed warriors and chiefs. This utopian dispensation would occur if only the tribes danced the Ghost Dance, each person carrying the magic feather that would lift him up onto the new world when it came.

 

 

3	THE	33	15	6
4	HOLY	60	24	6
5	GHOST	69	24	6
5	DANCE	27	18	9
17	First Total	189	81	27
1+7	Add to Reduce	1+8+9	8+1	2+7
8	Second Total	18	9	9
-	Reduce to Deduce	1+8	-	-
3	Essence of Number	9	9	9

 

 

THE

TRUE DEATH ON THE CROSS THE TRUE ATONEMENT

AUM MANI PADME HUM

HAIL THE JEWEL AT THE CENTRE OF THE LOTUS

NAMASTE PEACE LOVE AND LIGHT UNTO ALL SENTIENT BEINGS

 

 

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.

 

AT ONE MENT AT ONE MENTALLY

 

 

THE TRUE DEATH ON THE

CROSS

THE TRUE ATONEMENT THE

SELF CRUCIFIXON OF THE CRUCIFIXION OF THE SELF

 

-	-	-	-	A	-	-	-	-
-	-	-	-	T	-	-	-	-
-	-	-	-	O	-	-	-	-
-	-	-	-	N	-	-	-	-
A	T	O	N	E	N	O	T	A
-	-	-	-	M	-	-	-	-
-	-	-	-	E	-	-	-	-
-	-	-	-	N	-	-	-	-
-	-	-	-	T	-	-	-	-
-	-	-	-	A	-	-	-	-
-	-	-	-	L	-	-	-	-
-	-	-	-	L	-	-	-	-
-	-	-	-	Y	-	-	-	-

 

-	-	-	-	A	-	-	-	-
-	-	-	-	T	-	-	-	-
-	-	-	-	O	-	-	-	-
-	-	-	-	N	-	-	-	-
A	T	O	N	E	M	E	N	T
-	-	-	-	M	-	-	-	-
-	-	-	-	E	-	-	-	-
-	-	-	-	N	-	-	-	-
-	-	-	-	T	-	-	-	-

 

 

-	-	-	-	-	C	-	-	-	-	-
-	-	-	-	-	R	-	-	-	-	-
-	-	-	-	-	U	-	-	-	-	-
-	-	-	-	-	C	-	-	-	-	-
-	-	-	-	-	I	-	-	-	-	-
C	R	U	C	I	F	I	X	I	O	N
-	-	-	-	-	I	-	-	-	-	-
-	-	-	-	-	X	-	-	-	-	-
-	-	-	-	-	I	-	-	-	-	-
-	-	-	-	-	O	-	-	-	-	-
-	-	-	-	-	N	-	-	-	-	-

 

 

-	-	-	-	C	-	-	-	-
-	-	-	-	R	-	-	-	-
-	-	-	-	U	-	-	-	-
-	-	-	-	C	-	-	-	-
C	R	U	C	I	F	I	E	D
-	-	-	-	F	-	-	-	-
-	-	-	-	I	-	-	-	-
-	-	-	-	E	-	-	-	-
-	-	-	-	D	-	-	-	-

 

 

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' " Thus spake the prophet Gurdjieff

 

 

WAY OF THE PEACEFUL WARRIOR

A

BOOK THAT CHANGES LIVES

Dan Millman 1980

Page 44

"...do you recall that I told you we must work on changing your mind before you can see the warrior's way? / Page 45 /

"Yes, but I really don't think. . ."
"Don't be afraid," he repeated. "Comfort yourself with a saying of Confucius," he smiled. " 'Only the supremely wise and the ignorant do not alter.' " Saying that, he reached out and placed his hands gently but firmly on my temples.
Nothing happened for a moment-then suddenly, I felt a growing pressure in the middle of my head. There was a loud buzzing, then a sound like waves rushing up on the beach. I heard bells ringing, and my head felt as if it was going to burst. That's when I saw the light, and my mind exploded with its brightness. Something in me was dying-I knew this for a certainty-and something else was being born! Then the light engulfed everything."

 

 

THE TIBETAN BOOK OF THE DEAD

Or

The After Death Experience on the Bardo Plane,

according to Lama Kazi Dawa-Samdup's English Rendering

Compiled and edited Edited by W. Y. Evans-Wentz 1960

Facing Preface To The Paperback Edition

'Thou shalt understand that it is a science most profitable, and passing all other sciences, for to learn to die. For a man to know that he shall die, that is common to all men; as much as there is no man that may ever live or he hath hope or trust thereof; but thou shalt find full few that have this callning to learn to die. . . . I shall give thee the mystery of this doctrine; the which shall profit thee greatly to the beginning of ghostly health, and to a stable fundament of all virtues. '- OrologiumSapientiae.

'Against his will he dieth that hath not learned to die. Learn to die and thou shalt learn to live, for there shall none learn to live that hath not learned to die.'-Toure of all Toures: and Teacheth a Man for to Die.

The Book of the Craft of Dying (Comper's Edition).

'\Vhatever is here, that is there; what is there, the same is here. He who seeth here as different, meeteth death after death.
'By mind alone this is to be realized, and [then] there is no difference here. From death to death he goeth, who seeth as if there is dificrence here.'-Katha Upanishad, iv. 10-11 (Swami Sharvanallda's Translation)"

Facing Preface to the Second Edition

BONDAGE TO REBIRTH

"As a man's desire is, so is his destiny. For as his desire is, so is his will; and as his will is, so is his deed; and as his deed is, so is his reward, whether good or bad.
' A man acteth according to the desires to which he clingeth. After death he goeth to the next world bearing in his mind the subtle impressions of his deeds; and, after reaping there the harvest of his deeds, he returneth again to this world of action. Thus he who hath desire continueth subject to rebirth.' "

Brihadaranyaka Upanishad

FREEDOM FROM REBIRTH

'He who lacketh discrimination, whose mind is unsteady and whose heart is impure, never reacheth the goal, but is born again and again. But he who hath discrimination, whose mind is steady and whose heart is pure, reacheth the goal, and having reached it is born no more.'

Katha U panishad.
(Swami Prabhavananda's and Frederick Manchester's Translations).

Page xi

SRI KRISHNA'S REMEMBERING

'Many lives Arjuna, you and I have lived.

I remember them all but thou dost not.'

Bhagavad Gita, iv, 5., iv, 5.

Page xx

"......... Denison........."

 

 

INCARNATION

THE DEAD RETURN

Daniel Easterman 1998

Page 99

"........David........."

Page 3

"The old man's name was Dennison"

 

Bardo Thodol - Wikipedia
en.wikipedia.org › wiki › Bardo_Thodol
Evans-Wentz's The Tibetan Book of the Dead - The Tibetan title is bar do thos grol, Liberation Through Hearing During the Intermediate State.

The Bardo Thodol (Tibetan: Wylie: bar do thos grol, "Liberation Through Hearing During the Intermediate State"), commonly known in the West as The Tibetan Book of the Dead, is a text from a larger corpus of teachings, the Profound Dharma of Self-Liberation through the Intention of the Peaceful and Wrathful Ones,[1][note 1] revealed by Karma Lingpa (1326–1386). It is the best-known work of Nyingma literature.[3]
The Tibetan text describes, and is intended to guide one through, the experiences that the consciousness has after death, in the bardo, the interval between death and the next rebirth. The text also includes chapters on the signs of death and rituals to undertake when death is closing in or has taken place.

Etymology[edit]

Bar do thos grol (Tibetan: Wylie: bar do thos grol) translates as:
bar do: "intermediate state", "transitional state", "in-between state", "liminal state" (which is synonymous with the Sanskrit antarabhava). Valdez: "Used loosely, the term 'bardo' refers to the state of existence intermediate between two lives on earth."[4] Valdez: "[The] concept arose soon after the Buddha's passing, with a number of earlier Buddhist groups accepting the existence of such an intermediate state, while other schools rejected it."[4]
thos grol: thos means hearing as well as philosophical studies.[5] Grol means "liberation", which is synonymous with the Sanskrit word bodhi, "awakening", "understanding", "enlightenment", and synonymous with the term nirvana, "blowing out", "extinction", "the extinction of illusion".[6]
Origins and dating[edit]

Centuries old Zhi-Khro mandala, a part of the Bardo Thodol's collection, a text known in the West as The Tibetan Book of the Dead, which comprises part of a group of bardo teachings held in the Nyingma (Tibetan tradition) originated with guru Padmasambhava in the 8th century.
According to Tibetan tradition, the Liberation Through Hearing During the Intermediate State was composed in the 8th century by Padmasambhava, written down by his primary student, Yeshe Tsogyal, buried in the Gampo hills in central Tibet and subsequently discovered by a Tibetan terton, Karma Lingpa, in the 14th century.[7][8][9]

bar do thos grol[edit]

The Tibetan title is bar do thos grol,[10] Liberation Through Hearing During the Intermediate State.[1] It consists of two comparatively long texts:[1]
"Great Liberation through Hearing: The Supplication of the Bardo of Dharmata" (chos nyid bar do'i gsol 'debs thos grol chen mo), the bardo of dharmata (including the bardo of dying);
"Great Liberation through Hearing: The Supplication Pointing Out the Bardo of Existence" (strid pa'i bar do ngo sprod gsol 'debs thos grol chen mo), the bardo of existence.

Within the texts themselves, the two combined are referred to as Liberation through Hearing in the Bardo, Great Liberation through Hearing, or just Liberation through Hearing.[note 2]

kar-gling zhi-khro[edit]

It is part of a larger terma cycle, Profound Dharma of Self-Liberation through the Intention of the Peaceful and Wrathful Ones[1] (zab-chos zhi khro dgongs pa rang grol, also known as kar-gling zhi-khro),[2] popularly known as "Karma Lingpa's Peaceful and Wrathful Ones."[1]

The Profound Dharma of Self-Liberation is known in several versions, containing varying numbers of sections and subsections, and arranged in different orders, ranging from around ten to thirty-eight titles.[1] The individual texts cover a wide range of subjects, including meditation instructions, visualizations of deities, liturgies and prayers, lists of mantras, descriptions of the signs of death, indications of future rebirth, and texts such as the bar do thos grol that are concerned with the bardo-state.[1

Three bardos[edit]

Main article: Bardo

The Bardo Thodol differentiates the intermediate state between lives into three bardos:
1.The chikhai bardo or "bardo of the moment of death", which features the experience of the "clear light of reality", or at least the nearest approximation of which one is spiritually capable;
2.The chonyid bardo or "bardo of the experiencing of reality", which features the experience of visions of various Buddha forms, or the nearest approximations of which one is capable;
3.The sidpa bardo or "bardo of rebirth", which features karmically impelled hallucinations which eventually result in rebirth, typically yab-yum imagery of men and women passionately entwined.

The Liberation Through Hearing During the Intermediate State also mentions three other bardos:[note 3]
1."Life", or ordinary waking consciousness;
2."Dhyana" (meditation);
3."Dream", the dream state during normal sleep.

Together these "six bardos" form a classification of states of consciousness into six broad types. Any state of consciousness can form a type of "intermediate state", intermediate between other states of consciousness. Indeed, one can consider any momentary state of consciousness a bardo, since it lies between our past and future existences; it provides us with the opportunity to experience reality, which is always present but obscured by the projections and confusions that are due to our previous unskillful actions.

Evans-Wentz's The Tibetan Book of the Dead[edit]

Tibetan Thanka of Bardo. Vision of Serene Deities, 19th century, Giumet Museum
The bar do thos grol is known in the west as The Tibetan Book of the Dead, a title popularized by Walter Evans-Wentz's edition,[10][11] but as such virtually unknown in Tibet.[12][1] The Tibetan Book of the Dead was first published in 1927 by Oxford University Press. Dr. Walter Y. Evans-Wentz chose this title because of the parallels he found with the Egyptian Book of the Dead.[13]

According to John Myrdhin Reynolds, Evans-Wentz's edition of the Tibetan Book of the Dead introduced a number of misunderstandings about Dzogchen.[14] In fact, Evans-Wentz collected seven texts about visualization of the after-death experiences and he introduced this work collection as "The Tibetan Book of Death." Evans-Wentz was well acquainted with Theosophy and used this framework to interpret the translation of The Tibetan Book of the Dead, which was largely provided by two Tibetan lamas who spoke English, Lama Sumdhon Paul and Lama Lobzang Mingnur Dorje.[15] Evans-Wentz was not familiar with Tibetan Buddhism,[14] and his view of Tibetan Buddhism was "fundamentally neither Tibetan nor Buddhist, but Theosophical and Vedantist."[16] He introduced a terminology into the translation which was largely derived from Hinduism, as well as from his Theosophical beliefs.[14] Contrary to the general belief spread in the West by Evans-Wentz, in Tibetan Buddhist practice the Tibetan Book of Dead is not read to the people who are passing away, but it is rather used during life by those who want to learn to visualize what will come after death.[17]

C. G. Jung’s psychological commentary first appeared in an English translation by R. F. C. Hull in the third revised and expanded Evans-Wentz edition of The Tibetan Book of the Dead.[18] The commentary also appears in the Collected Works.[19] Jung applied his extensive knowledge of eastern religion to craft a commentary specifically aimed at a western audience unfamiliar with eastern religious tradition in general and Tibetan Buddhism specifically.[20] He does not attempt to directly correlate the content of the Bardo Thodol with rituals or dogma found in occidental religion, but rather highlights karmic phenomena described on the Bardo plane and shows how they parallel unconscious contents (both personal and collective) encountered in the west, particularly in the context of analytical psychology. Jung’s comments should be taken strictly within the realm of psychology, and not that of theology or metaphysics. Indeed, he warns repeatedly of the dangers for western man in the wholesale adoption of eastern religious traditions such as yoga.[21]

Other translations and summaries[edit]
Conze, Edward (1959) Buddhist Scriptures Harmondsworth: Penguin (includes a précis)
Fremantle, Francesca & Chögyam Trungpa (1975) The Tibetan Book of the Dead: The Great Liberation through Hearing in the Bardo by Guru Rinpoche according to Karma Lingpa. Boulder: Shambhala ISBN 0-394-73064-X, ISBN 1-59030-059-9 (reissued 2003)
Thurman, Robert (trans.) (1994) The Tibetan Book of the Dead, as popularly known in the West; known in Tibet as "The Great Book of Natural Liberation Through Understanding in the Between"; composed by Padma Sambhava; discovered by Karma Lingpa; foreword by the Dalai Lama London: Harper Collins ISBN 1-85538-412-4
Coleman, Graham, with Thupten Jinpa (eds.) (2005) The Tibetan Book of the Dead [English title]: The Great Liberation by Hearing in the Intermediate States [Tibetan title]; composed by Padma Sambhava: revealed by Karma Lingpa; translated by Gyurme Dorje. London: Penguin Books ISBN 978-0-14-045529-8 (the first complete translation). Also: New York: Viking Penguin, NY, 2006. ISBN 0-670-85886-2 (hc); ISBN 978-0-14-310494-0 (pbk)
Thupten Jinpa (ed.) (2005) The Tibetan Book of the Dead (Penguin Classics). London: Penguin Books (2005) ISBN 0-7139-9414-2

Popular influence[edit]

The Psychedelic Experience[edit]

See also: Ego death

The Psychedelic Experience, published in 1964, is a guide for LSD trips, written by Timothy Leary, Ralph Metzner and Richard Alpert, loosely based on Evan-Wentz's translation of the Tibetan Book of the Dead.[22][23] Aldous Huxley introduced the Tibetan Book of the Dead to Timothy Leary.[23] According to Leary, Metzner and Alpert, the Tibetan Book of the Dead is

... a key to the innermost recesses of the human mind, and a guide for initiates, and for those who are seeking the spiritual path of liberation.[24]

They construed the effect of LSD as a "stripping away" of ego-defenses, finding parallels between the stages of death and rebirth in the Tibetan Book of the Dead, and the stages of psychological "death" and "rebirth" which Leary had identified during his research.[25] According to Leary, Metzner and Alpert it is:

... one of the oldest and most universal practices for the initiate to go through the experience of death before he can be spiritually reborn. Symbolically he must die to his past, and to his old ego, before he can take his place in the new spiritual life into which he has been initiated.[26

 

 

The Bardo Thodol differentiates the intermediate state between lives into three bardos:
1.The chikhai bardo or "bardo of the moment of death", which features the experience of the "clear light of reality", or at least the nearest approximation of which one is spiritually capable;
2.The chonyid bardo or "bardo of the experiencing of reality", which features the experience of visions of various Buddha forms, or the nearest approximations of which one is capable;
3.The sidpa bardo or "bardo of rebirth", which features karmically impelled hallucinations which eventually result in rebirth, typically yab-yum imagery of men and women passionately entwined.

 

-	-	-	-	-	THE BARDO THOD0L	-	-	-
T	=	2	-	3	THE	33	15	6
H	=	8	-	5	BARDO	40	22	4
E	=	5	-	3	THODOL	74	29	2
-	-	15	-	14	THE BARDO THODOL	147	66	66
-	-	1+5	-	1+1	-`	1+4+7	6+6	6+6
-	-	6	-	5	THE BARDO THODOL	12	12	12
-	-	-	-	-	-`	1+2	1+2	1+2
-	-	6	-	5	THE BARDO THODOL	3	3	3

 

 

T	=	2	-	14	THE BARDO THODEL	-	-	-	-	1	2	3	4	5	6	7	8	9
		-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-
T	=	2	-	14	THE BARDO THODEL	244	92	10	-	-	-	-	-	-	-	-	-	-
		-	-	-	-	-	-	-	-	1	2	3	4	5	6	7	8	9
T	=	2	1	1	T	20	2	2	-	-	2	-	-	-	-	-	-	-
H	=	8	2	1	H	8	8	8	-	-	-	-	-	-	-	-	8	-
E	=	5	3	1	E	5	5	5	-	-	-	-	-	5	-	-	-	-
-		15	-	3	-	33	15	15	-	-	-	-	-	-	-	-	-	-
B	=	2	4	1	B	2	2	2	-	-	2	-	-	-	-	-	-	-
A	=	1	5	1	A	1	1	1	-	1	-	-	-	-	-	-	-	-
R	=	9	6	1	R	18	9	9	-	-	-	-	-	-	-	-	-	9
D	=	4	7	1	D	4	4	4	-	-	-	-	4	-	-	-	-	-
O	=	6	8	1	O	15	6	6	-	-	-	-	-	-	6	-	-	-
-		22	-	5	-	40	22	22	-	-	-	-	-	-	-	-	-	-
T	=	2	9	1	T	20	2	2	-	-	2	-	-	-	-	-	-	-
H	=	8	10	1	H	8	8	8	-	-	-	-	-	-	-	-	8	-
O	=	6	11	1	O	15	6	6	-	-	-	-	-	-	6	-	-	-
D	=	4	12	1	D	4	4	4	-	-	-	-	4	-	-	-	-	-
O	=	6	13	1	O	15	6	6	-	-	-	-	-	-	6	-	-	-
L	=	3	14	1	L	12	3	3	-	-	-	3	-	-	-	-	-	-
-		29	-	6	-	74	29	29	-	-	-	-	-	-	-	-	-	-
S	-	66	4	14	THE BARDO THODEL	147	66	66	-	1	6	3	8	5	18	7	16	9
-	-	6+6	-	1+4	-`	1+4+7	6+6	6+6	-	-	-	-	-	-	1+8	-	1+6	-
S	-	12	4	5	THE BARDO THODEL	12	12	12	-	1	6	3	8	5	9	7	7	9
-	-	1+2	-	-	-`	1+2	1+2	1+2	-	-	-	-	-	-	-	-	-	-
-	-	3	-	5	THE BARDO THODEL	3	3	3	-	1	6	3	8	5	9	7	7	9

 

 

T	=	2	-	14	THE BARDO THODEL	-	-	-	-	1	2	3	4	5	6	7	8	9
		-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-
T	=	2	-	14	THE BARDO THODEL	244	92	10	-	-	-	-	-	-	-	-	-	-
		-	-	-	-	-	-	-	-	1	2	3	4	5	6	7	8	9
T	=	2	1	1	T	20	2	2	-	-	2	-	-	-	-	-	-	-
H	=	8	2	1	H	8	8	8	-	-	-	-	-	-	-	-	8	-
E	=	5	3	1	E	5	5	5	-	-	-	-	-	5	-	-	-	-
B	=	2	4	1	B	2	2	2	-	-	2	-	-	-	-	-	-	-
A	=	1	5	1	A	1	1	1	-	1	-	-	-	-	-	-	-	-
R	=	9	6	1	R	18	9	9	-	-	-	-	-	-	-	-	-	9
D	=	4	7	1	D	4	4	4	-	-	-	-	4	-	-	-	-	-
O	=	6	8	1	O	15	6	6	-	-	-	-	-	-	6	-	-	-
T	=	2	9	1	T	20	2	2	-	-	2	-	-	-	-	-	-	-
H	=	8	10	1	H	8	8	8	-	-	-	-	-	-	-	-	8	-
O	=	6	11	1	O	15	6	6	-	-	-	-	-	-	6	-	-	-
D	=	4	12	1	D	4	4	4	-	-	-	-	4	-	-	-	-	-
O	=	6	13	1	O	15	6	6	-	-	-	-	-	-	6	-	-	-
L	=	3	14	1	L	12	3	3	-	-	-	3	-	-	-	-	-	-
-		-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-
S	-	66	4	14	THE BARDO THODEL	147	66	66	-	1	6	3	8	5	18	7	16	9
-	-	6+6	-	1+4	-`	1+4+7	6+6	6+6	-	-	-	-	-	-	1+8	-	1+6	-
S	-	12	4	5	THE BARDO THODEL	12	12	12	-	1	6	3	8	5	9	7	7	9
-	-	1+2	-	-	-`	1+2	1+2	1+2	-	-	-	-	-	-	-	-	-	-
-	-	3	-	5	THE BARDO THODEL	3	3	3	-	1	6	3	8	5	9	7	7	9

 

 

T	=	2	-	14	THE BARDO THODEL	-	-	-	-	1	2	3	4	5	6	7	8	9
		-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-
T	=	2	-	14	THE BARDO THODEL	244	92	10	-	-	-	-	-	-	-	-	-	-
		-	-	-	-	-	-	-	-	1	2	3	4	5	6	7	8	9
A	=	1	5	1	A	1	1	1	-	1	-	-	-	-	-	7	-	-
T	=	2	1	1	T	20	2	2	-	-	2	-	-	-	-	7	-	-
B	=	2	4	1	B	2	2	2	-	-	2	-	-	-	-	7	-	-
T	=	2	9	1	T	20	2	2	-	-	2	-	-	-	-	7	-	-
L	=	3	14	1	L	12	3	3	-	-	-	3	-	-	-	7	-	-
D	=	4	7	1	D	4	4	4	-	-	-	-	4	-	-	7	-	-
D	=	4	12	1	D	4	4	4	-	-	-	-	4	-	-	7	-	-
E	=	5	3	1	E	5	5	5	-	-	-	-	-	5	-	7	-	-
O	=	6	8	1	O	15	6	6	-	-	-	-	-	-	6	7	-	-
O	=	6	11	1	O	15	6	6	-	-	-	-	-	-	6	7	-	-
O	=	6	13	1	O	15	6	6	-	-	-	-	-	-	6	7	-	-
H	=	8	2	1	H	8	8	8	-	-	-	-	-	-	-	7	8	-
H	=	8	10	1	H	8	8	8	-	-	-	-	-	-	-	7	8	-
R	=	9	6	1	R	18	9	9	-	-	-	-	-	-	-	7	-	9
-		-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-
S	-	66	4	14	THE BARDO THODEL	147	66	66	-	1	6	3	8	5	18	7	16	9
-	-	6+6	-	1+4	-`	1+4+7	6+6	6+6	-	-	-	-	-	-	1+8	-	1+6	-
S	-	12	4	5	THE BARDO THODEL	12	12	12	-	1	6	3	8	5	9	7	7	9
-	-	1+2	-	-	-`	1+2	1+2	1+2	-	-	-	-	-	-	-	-	-	-
-	-	3	-	5	THE BARDO THODEL	3	3	3	-	1	6	3	8	5	9	7	7	9

 

LETTERS TRANSCRIBED INTO NUMBERS

IONE1 TO 9NINE

REARRANGED NUMERICALLY.

 

-	-	-	-	-	ENLIGHTENMENT	-	-	-	-	1	2	3	4	5	6	7	8	9
E	=	5	1	1	E	5	5	5	-	1	-	-	-	5	6	-	-	-
N	=	5	2	1	N	14	5	5	-	1	-	-	-	5	6	-	-	-
L	=	3	3	1	L	12	3	3	-	1	-	3	-	-	6	-	-	-
I	=	9	4	1	I	9	9	9	-	1	-	-	-	-	6	-	-	9
G	=	7	5	1	G	7	7	7	-	1	-	-	-	-	6	7	-	-
H	=	8	6	1	H	8	8	8	-	1	-	-	-	-	6	-	8	-
T	=	2	7	1	T	20	2	2	-	1	2	-	-	-	6	-	-	-
E	=	5	8	1	E	5	5	5	-	1	-	-	-	5	6	-	-	-
N	=	5	9	1	N	14	5	5	-	1	-	-	-	5	6	-	-	-
M	=	4	10	1	M	13	4	4	-	1	-	-	4	-	6	-	-	-
E	=	5	11	1	E	5	5	5	-	1	-	-	-	5	6	-	-	-
N	=	5	12	1	N	14	5	5	-	1	-	-	-	5	6	-	-	-
T	=	2	13	1	T	20	2	2	-	1	2	-	-	-	6	-	-	-
-	-	65	-	13	ENLIGHTENMENT	146	65	65	-	1	4	3	4	30	6	7	8	9
-	-	6+5	-	1+3	-	1+4+6	6+5	6+5	-	-	-	-	-	3+0	-	-	-	-
-	-	11	-	4	ENLIGHTENMENT	11	11	11	-	1	4	3	4	3	6	7	8	9
-	-	1+1	-	-	-	1+1	1+1	1+1	-	-	-	-	-	-	-	-	-	-
-	-	2	-	4	ENLIGHTENMENT	2	2	2	-	1	4	3	4	3	6	7	8	9

 

 

-	-	-	-	-	ENLIGHTENMENT	-	-	-	-	1	2	3	4	5	6	7	8	9
T	=	2	7	1	T	20	2	2	-	1	2	-	-	-	6	-	-	-
T	=	2	13	1	T	20	2	2	-	1	2	-	-	-	6	-	-	-
L	=	3	3	1	L	12	3	3	-	1	-	3	-	-	6	-	-	-
M	=	4	10	1	M	13	4	4	-	1	-	-	4	-	6	-	-	-
E	=	5	1	1	E	5	5	5	-	1	-	-	-	5	6	-	-	-
N	=	5	2	1	N	14	5	5	-	1	-	-	-	5	6	-	-	-
E	=	5	8	1	E	5	5	5	-	1	-	-	-	5	6	-	-	-
N	=	5	9	1	N	14	5	5	-	1	-	-	-	5	6	-	-	-
E	=	5	11	1	E	5	5	5	-	1	-	-	-	5	6	-	-	-
N	=	5	12	1	N	14	5	5	-	1	-	-	-	5	6	-	-	-
G	=	7	5	1	G	7	7	7	-	1	-	-	-	-	6	7	-	-
H	=	8	6	1	H	8	8	8	-	1	-	-	-	-	6	-	8	-
I	=	9	4	1	I	9	9	9	-	1	-	-	-	-	6	-	-	9
-	-	65	-	13	ENLIGHTENMENT	146	65	65	-	1	4	3	4	30	6	7	8	9
-	-	6+5	-	1+3	-	1+4+6	6+5	6+5	-	-	-	-	-	3+0	-	-	-	-
-	-	11	-	4	ENLIGHTENMENT	11	11	11	-	1	4	3	4	3	6	7	8	9
-	-	1+1	-	-	-	1+1	1+1	1+1	-	-	-	-	-	-	-	-	-	-
-	-	2	-	4	ENLIGHTENMENT	2	2	2	-	1	4	3	4	3	6	7	8	9

 

LETTERS TRANSCRIBED INTO NUMBERS

IONE1 TO 9NINE

REARRANGED NUMERICALLY.

 

-	-	-	-	-	ENLIGHTENMENT	-	-	-	-	2	3	4	5	7	8	9
T	=	2	7	1	T	20	2	2	-	2	-	-	-	-	-	-
T	=	2	13	1	T	20	2	2	-	2	-	-	-	-	-	-
L	=	3	3	1	L	12	3	3	-	-	3	-	-	-	-	-
M	=	4	10	1	M	13	4	4	-	-	-	4	-	-	-	-
E	=	5	1	1	E	5	5	5	-	-	-	-	5	-	-	-
N	=	5	2	1	N	14	5	5	-	-	-	-	5	-	-	-
E	=	5	8	1	E	5	5	5	-	-	-	-	5	-	-	-
N	=	5	9	1	N	14	5	5	-	-	-	-	5	-	-	-
E	=	5	11	1	E	5	5	5	-	-	-	-	5	-	-	-
N	=	5	12	1	N	14	5	5	-	-	-	-	5	-	-	-
G	=	7	5	1	G	7	7	7	-	-	-	-	-	7	-	-
H	=	8	6	1	H	8	8	8	-	-	-	-	-	-	8	-
I	=	9	4	1	I	9	9	9	-	-	-	-	-	-	-	9
-	-	65	-	13	ENLIGHTENMENT	146	65	65	-	4	3	4	30	7	8	9
-	-	6+5	-	1+3	-	1+4+6	6+5	6+5	-	-	-	-	3+0	-	-	-
-	-	11	-	4	ENLIGHTENMENT	11	11	11	-	4	3	4	3	7	8	9
-	-	1+1	-	-	-	1+1	1+1	1+1	-	-	-	-	-	-	-	-
-	-	2	-	4	ENLIGHTENMENT	2	2	2	-	4	3	4	3	7	8	9

 

 

THE

PATH OF PTAH

THE SELF CRUCIFIXION OF THE CRUCIFIXION OF THE SELF

THE

VIRGIN BIRTH IS TO BE REBORN OF WATER

AND

SPIRIT GODS HOLY SPIRIT

AFTER

HAVING ENDURED

THE DEATH OF THE

I ME EGO SELF I SELF EGO ME I

WEIGHED IN THE BALANCE AND NOT FOUND WANTING

EVOLVE THEE THAT THOU OF LOVE LOVE LOVE OF THOU THAT THEE EVOLVE

ISISIS

THE RESURRECTION AND THE LIFE

UNLESS THAT HE AZIN SHE THAT IS THEE

IZ

BORN AGAIN AGAIN BORN

THOU CANST NOT ENTER THE KINGDOM OF EVEN

 

THE LIGHT IS RISING RISING IS THE LIGHT

 

 

2	IS	28	10	1
9	UNIVERSAL	121	40	4
4	MIND	40	22	4
3	THE	33	15	6
4	MIND	40	22	4
2	OF	21	12	3
9	HUMANKIND	95	41	5
33	First Total	378	162	27
3+3	Add to Reduce	3+7+8	1+6+2	2+7
6	Second Total	18	9	9
-	Reduce to Deduce	1+8	-	-
6	Essence of Number	9	9	9

 

 

9	UNIVERSAL	121	40	4
4	MIND	40	22	4
2	IS	28	10	1
3	THE	33	15	6
4	MIND	40	22	4
2	OF	21	12	3
9	HUMANKIND	95	41	5
33	First Total	378	162	27
3+3	Add to Reduce	3+7+8	1+6+2	2+7
6	Second Total	18	9	9
-	Reduce to Deduce	1+8	-	-
6	Essence of Number	9	9	9

 

 

E	=	5	-	2	EX	11	2	2
U	=	3	-	6	UMBRIS	82	28	1
E	=	5	-	2	ET	25	7	7
I	=	9	-	10	IMAGINIBUS	104	50	5
I	=	9	-	2	IN	23	14	5
V	=	4	-	9	VERITATEM	113	41	5
-	-	35	-	31	First Total	358	142	25
-	-	3+5	-	3+1	Add to Reduce	3+5+8	1+4+2	2+5
-	-	8	-	4	Second Total	16	7	7
-	-	-	-	-	Reduce to Deduce	1+6	-	-
-	-	8	-	4	Essence of Number	7	7	7

 

 

O	=	6	-	3	OUT	56	11	2
O	=	6	-	2	OF	21	12	3
S	=	1	-	7	SHADOWS	89	26	8
A	=	1	-	3	AND	82	28	1
P	=	7	-	9	PHANTASMS	111	30	3
I	=	9	-	4	INTO	58	22	4
T	=	2	-	5	TRUTH	87	24	6
-	-	32	-	33	Add to Reduce	441	135	27
-	-	3+2	-	3+3	Reduce to Deduce	4+4+1	1+3+5	2+7
-	-	5	-	6	Essence of Number	9	9	9

 

 

WE ARE THE DEAD SHORT TIME AGO WE LIVED FELT DAWN SAW SUNSET GLOW

LOVED AND WERE LOVED AND NOW

?

 

 

12	THE HOLY GHOST	162	63	9
9	PARACLETE	81	36	9

 

 

3	THE	33	15	6
4	HOLY	60	24	6
5	GHOST	69	24	6
12	Add to Reduce	162	63	18
1+2	Reduce to Deduce	1+6+2	6+3	1+8
3	Essence of Number	9	9	9

 

 

-	12	T	H	E	-	H	O	L	Y	-	G	H	O	S	T	-	-	-	-	-	-	-	-	-	-
-	-	-	8	-	-	8	6	-	-	-	-	8	6	1	-	+	=	37	3+7	=	10	1+0	1	=	1
-	-	-	8	-	-	8	15	-	-	-	-	8	15	19	-	+	=	73	7+3	=	10	1+0	1	=	1
-	12	T	H	E	-	H	O	L	Y	-	G	H	O	S	T	-	-	-	-	-	-	-	-	-	-
-	-	2	-	5	-	-	-	3	7	-	7	-	-	-	2	+	=	26	2+6	=	8	=	8	=	8
-	-	20	-	5	-	-	-	12	25	-	7	-	-	-	20	+	=	89	8+9	=	17	1+7	8	=	8
-	12	T	H	E	-	H	O	L	Y	-	G	H	O	S	T	-	-	-	-	-	-	-	-	-	-
-	-	20	8	5	-	8	15	12	25	-	7	8	15	19	20	+	=	162	1+6+2	=	9	=	9	=	9
-	-	2	8	5	-	8	6	3	7	-	7	8	6	1	2	+	=	63	6+3	=	9	=	9	=	9
-	12	T	H	E	-	H	O	L	Y	-	G	H	O	S	T	-	-	-	-	-	-	-	-	-	-
-	-	-	-	-	-	-	-	-	-	-	-	-	-	1	-	-	-	1	occurs	x	1	=	1	=	1
-	-	2	-	-	-	-	-	-	-	-	-	-	-	-	2	-	-	2	occurs	x	2	=	4	=	4
-	-	-	-	-	-	-	--	3	-	-	-	-	--	-	-	-	-	3	occurs	x	1	=	3	=	3
4	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	4	FOUR	4	-	-	-	-	-
-	-	-	-	5	-	-	-	-	-	-	-	-	-	-	-	-	-	5	occurs	x	1	=	5	=	5
-	-	-	-	-	-	-	6	-	-	-	-	-	6	-	-	-	-	6	occurs	x	2	=	12	1+2	3
-	-	-	-	-	-	-	-	-	7	-	7	-	-	-	-	-	-	7	occurs	x	2	=	14	1+4	5
-	-	-	8	-	-	8	-	-	-	-	-	8	-	-	-	-	-	8	occurs	x	3	=	24	2+4	6
9	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	9	-	-	-	-	-	-	-
13	12	T	H	E	-	H	O	L	Y	-	G	H	O	S	T	-	-	32	-	-	12	-	63	-	27
1+3	1+2	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	3+2	-	-	1+2	-	6+3	-	2+7
4	3	T	H	E	-	H	O	L	Y	-	G	H	O	S	T	-	-	5	-	-	3	-	9	-	9

 

 

12	T	H	E	-	H	O	L	Y	-	G	H	O	S	T	-	-	-	-	-	-	-	-	-	-
-	-	8	-	-	8	6	-	-	-	-	8	6	1	-	+	=	37	3+7	=	10	1+0	1	=	1
-	-	8	-	-	8	15	-	-	-	-	8	15	19	-	+	=	73	7+3	=	10	1+0	1	=	1
12	T	H	E	-	H	O	L	Y	-	G	H	O	S	T	-	-	-	-	-	-	-	-	-	-
-	2	-	5	-	-	-	3	7	-	7	-	-	-	2	+	=	26	2+6	=	8	=	8	=	8
-	20	-	5	-	-	-	12	25	-	7	-	-	-	20	+	=	89	8+9	=	17	1+7	8	=	8
12	T	H	E	-	H	O	L	Y	-	G	H	O	S	T	-	-	-	-	-	-	-	-	-	-
-	20	8	5	-	8	15	12	25	-	7	8	15	19	20	+	=	162	1+6+2	=	9	=	9	=	9
-	2	8	5	-	8	6	3	7	-	7	8	6	1	2	+	=	63	6+3	=	9	=	9	=	9
12	T	H	E	-	H	O	L	Y	-	G	H	O	S	T	-	-	-	-	-	-	-	-	-	-
-	-	-	-	-	-	-	-	-	-	-	-	-	1	-	-	-	1	occurs	x	1	=	1	=	1
-	2	-	-	-	-	-	-	-	-	-	-	-	-	2	-	-	2	occurs	x	2	=	4	=	4
-	-	-	-	-	-	--	3	-	-	-	-	--	-	-	-	-	3	occurs	x	1	=	3	=	3
-	-	-	5	-	-	-	-	-	-	-	-	-	-	-	-	-	5	occurs	x	1	=	5	=	5
-	-	-	-	-	-	6	-	-	-	-	-	6	-	-	-	-	6	occurs	x	2	=	12	1+2	3
-	-	-	-	-	-	-	-	7	-	7	-	-	-	-	-	-	7	occurs	x	2	=	14	1+4	5
-	-	8	-	-	8	-	-	-	-	-	8	-	-	-	-	-	8	occurs	x	3	=	24	2+4	6
-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	9	-	-	-	-	-	-	-
12	T	H	E	-	H	O	L	Y	-	G	H	O	S	T	-	-	32	-	-	12	-	63	-	27
1+2	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	3+2	-	-	1+2	-	6+3	-	2+7
3	T	H	E	-	H	O	L	Y	-	G	H	O	S	T	-	-	5	-	-	3	-	9	-	9

 

 

JOSEPH AND HIS BROTHERS

Thomas Mann 1875-1955

Page 38

"Drawing the Veil"

Page 286

"The Dance of Death"

Page 706

"The Thunderbolt"

 

 

I

DIE

THE

DEATH OF BREATH

 

 

DAILY MIRROR

Thursday September 7 2006

Front Page Headline

"LIVING DEAD"

 

 

DAILY MAIL

Friday September 8, 2006

Front Page Headline

"LIVING DEATH"

 

 

DAILY MAIL

Monday, September 11, 2006

The Melanie Phillips Column

Headline

Page 12

"Living death..."

 

 

THE SUN

Friday September 8, 2006

Headline

Page 39

"THE BOY WHO LIVED BEFORE"

'He said if you die you come back again'

 

 

12	M	I	N	D	-	B	O	D	Y	-	S	O	U	L	-	-	-	-	-	-	-	-
-	-	9	5	-	-	-	6	-	-	-	1	6	-	-	+	=	27	2+7	=	9	NINE	9
-	-	9	14	-	-	-	15	-	-	-	19	15	-	-	+	=	72	7+2	=	9	NINE	9
-	M	I	N	D	-	B	O	D	Y	-	S	O	U	L	-	-	-	-	-	-	-	-
-	13	9	14	4	-	2	15	4	25	-	19	15	21	12	+	=	153	1+5+3	=	9	NINE	9
-	4	9	5	4	-	2	6	4	7	-	1	6	3	3	+	=	54	5+4	=	9	NINE	9
12	M	I	N	D	-	B	O	D	Y	-	S	O	U	L	-	-	-	-	-	-	-	-
-	-	-	-	-	-	-	-	-	-	-	1	-	-	-	+	=	1	-	=	1	ONE	1
-	-	-	-	-	-	2	-	-	-	-	-	-	-	-	+	=	2	-	=	2	TWO	2
-	-	-	-	-	-	-	-	-	-	-	-	-	3	3	+	=	6	-	=	6	SIX	6
-	4	-	-	4	-	-	-	4	-	-	-	-	-	-	+	=	12	1+2	=	3	THREE	3
-	-	-	5	-	-	-	-	-	-	-	-	-	-	-	+	=	5	-	-	5	FIVE	5
-	-	-	-	-	-	-	6	-	-	-	-	6	-	-	+	=	12	1+2	=	3	THREE	3
-	-	-	-	-	-	-	-	-	7	-	-	-	-	-	+	=	7	-	-	7	SEVEN	7
-	-	9	-	-	-	-	-	-	-	-	-	-	-	-	-	-	9	-	-	9	NINE	9
12	M	I	N	D	-	B	O	D	Y	-	S	O	U	L	-	-	54	-	-	36	-	36
-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	5+4	-	-	3+6	-	3+6
12	M	I	N	D	-	B	O	D	Y	-	S	O	U	L	-	-	9	-	-	9	NINE	9

 

 

Metempsychosis - Wikipedia

https://en.wikipedia.org/wiki/Metempsychosis

 

Metempsychosis (Greek: µeteµ????s??) is a philosophical term in the Greek language referring to transmigration of the soul, especially its reincarnation after death.
?Europe before the pre ... · ?In Greek philosophy · ?In literature after the ...

 

What is metempsychosis? - Got Questions?

https://www.gotquestions.org/metempsychosis.html
The theory of metempsychosis originated with Pythagoras and his teacher, Pherecydes of Syros, but the popularization of the concept is due to its adoption by ...

 

Metempsychosis | Define Metempsychosis at Dictionary.com
www.dictionary.com/browse/metempsychosis

1580s, "passing of the soul at death into another body," from Late Latin metempsychosis, from Greek metempsychosis, from meta "change" (see meta-) + empsykhoun "to put a soul into," from en "in" + psyche "soul" (see psyche).

 

CATHOLIC ENCYCLOPEDIA: Metempsychosis - New Advent

www.newadvent.org › Catholic Encyclopedia › M

Metempsychosis, in other words the doctrine of the transmigration of souls, teaches that the same soul inhabits in succession the bodies of different beings, both ...

 

Metempsychosis - Theosophy Wiki
https://theosophy.wiki/en/Metempsychosis

18 Apr 2018 - Metempsychosis (µeteµ????s??) is a philosophical term in the Greek language referring to the transmigration or re-birth of the soul after death.
?Theosophical view · ?Transmigration of atoms

 

 

Metempsychosis – What is it? - Compelling Truth

https://www.compellingtruth.org/metempsychosis.html

Metempsychosis is a concept from Greek philosophy which is similar to reincarnation. Metempsychosis is also called "transmigration of souls" and describes the ...

 

 

Plato's Doctrine of Metempsychosis and Its Source - Jstor
https://www.jstor.org/stable/4342414

 

by HS Long - ?1948 - ?Cited by 10 - ?Related articles
Metempsychosis is popularly defined as the belief that at death the soul passes into another body. But one cannot be long engaged in study- ing the doctrine as ...

 

 

Metempsychosis - English

www.english.hawaii.edu/criticalink/plato/terms/metem.html

Metempsychosis is a theory of the soul derived from the teachings of Pythagoras, who may have based his ideas on the Indian concept of reincarnation.

 

 

metempsychosis - Wiktionary

https://en.wiktionary.org/wiki/metempsychosis

From Late Latin metempsychosis, from Hellenistic Ancient Greek µeteµ????s?? (metempsúkhosis), from Ancient Greek µeta- (meta-) + e? (en, “in”) + ???? ...

Metempsychosis (Greek: µeteµ????s??) is a philosophical term in the Greek language referring to transmigration of the soul, especially its reincarnation after death. Generally, the term is derived from the context of ancient Greek philosophy, and has been recontextualised by modern philosophers such as Arthur Schopenhauer[2] and Kurt Gödel;[3] otherwise, the term "transmigration" is more appropriate. The word plays a prominent role in James Joyce's Ulysses and is also associated with Nietzsche.[4] Another term sometimes used synonymously is palingenesis.

Europe before the pre-Socratic philosophers[edit]

It is unclear how the doctrine of metempsychosis arose in Greece. It is easiest to assume that earlier ideas which had never been extinguished were utilized for religious and philosophic purposes. The Orphic religion, which held it, first appeared in Thrace upon the semi-barbarous north-eastern frontier. Orpheus, its legendary founder, is said to have taught that soul and body are united by a compact unequally binding on either; the soul is divine, immortal and aspires to freedom, while the body holds it in fetters as a prisoner. Death dissolves this compact, but only to re-imprison the liberated soul after a short time: for the wheel of birth revolves inexorably. Thus the soul continues its journey, alternating between a separate unrestrained existence and fresh reincarnation, round the wide circle of necessity, as the companion of many bodies of men and animals." To these unfortunate prisoners Orpheus proclaims the message of liberation, that they stand in need of the grace of redeeming gods and of Dionysus in particular, and calls them to turn to God by ascetic piety of life and self-purification: the purer their lives the higher will be their next reincarnation, until the soul has completed the spiral ascent of destiny to live for ever as a God from whom it comes. Such was the teaching of Orphism which appeared in Greece about the 6th century BC, organized itself into private and public mysteries at Eleusis and elsewhere, and produced a copious literature.[5][6][7]

In Greek philosophy[edit]

The earliest Greek thinker with whom metempsychosis is connected is Pherecydes of Syros;[8] but Pythagoras, who is said to have been his pupil, is its first famous philosophic exponent. Pythagoras is not believed to have invented the doctrine or to have imported it from Egypt. Instead he made his reputation by bringing the Orphic doctrine from North-Eastern Hellas to Magna Graecia, and creating societies for its diffusion.

The real weight and importance of metempsychosis in Western tradition is due to its adoption by Plato.[citation needed] In the eschatological myth which closes the Republic he tells the myth how Er, the son of Armenius, miraculously returned to life on the twelfth day after death and recounted the secrets of the other world. After death, he said, he went with others to the place of Judgment and saw the souls returning from heaven, and proceeded with them to a place where they chose new lives, human and animal. He saw the soul of Orpheus changing into a swan, Thamyras becoming a nightingale, musical birds choosing to be men, the soul of Atalanta choosing the honours of an athlete. Men were seen passing into animals and wild and tame animals changing into each other. After their choice the souls drank of Lethe and then shot away like stars to their birth. There are myths and theories to the same effect in other dialogues, the Phaedrus, Meno, Phaedo, Timaeus and Laws.[citation needed] In Plato's view the number of souls was fixed; birth therefore is never the creation of a soul, but only a transmigration from one body to another.[9] Plato's acceptance of the doctrine is characteristic of his sympathy with popular beliefs and desire to incorporate them in a purified form into his system.[citation needed] The extent of Plato's belief in metempsychosis has been debated by some scholars in modern times. Marsilio Ficino (Platonic Theology 17.3–4), for one, argued that Plato's references to metempsychosis were intended allegorically.

In later Greek literature the doctrine appears from time to time; it is mentioned in a fragment of Menander (the Inspired Woman) and satirized by Lucian (Gallus 18 seq.). In Roman literature it is found as early as Ennius,[10] who in his Calabrian home must have been familiar with the Greek teachings which had descended to his times from the cities of Magna Graecia. In a lost passage of his Annals, a Roman history in verse, Ennius told how he had seen Homer in a dream, who had assured him that the same soul which had animated both the poets had once belonged to a peacock. Persius in one of his satires (vi. 9) laughs at Ennius for this: it is referred to also by Lucretius (i. 124) and by Horace (Epist. II. i. 52). Virgil works the idea into his account of the Underworld in the sixth book of the Aeneid (vv. 724 sqq.). It persists in antiquity down to the latest classic thinkers, Plotinus and the other Neoplatonists.

Post-Classical occurrence[edit]

Metempsychosis was a part of the Neo-Manichaen dogma of the Albigenses around France in the 12th century.[11]

Created in the early XVth century, the Rosicrucianist movement also conveyed an occult doctrine of metempsychosis

 

metempsychosis | Definition of metempsychosis in English by Oxford ...

https://en.oxforddictionaries.com/definition/metempsychosis

Definition of metempsychosis - the supposed transmigration at death of the soul of a human being or animal into a new body of the same or a different species.

The supposed transmigration at death of the soul of a human being or animal into a new body of the same or a different species.
‘like Eliot he has an interest in metempsychosis’

[count noun] ‘the speaker perceives himself as an avatar in a sustained metempsychosis

 

METEMPSYCHOSIS

 

14	METEMPSYCHOSIS	-	-	-
-	M+E	18	9	9
-	T	20	2	2
-	E+M	18	9	9
-	P+S+Y+C	63	27	9
-	H+O+S	42	24	6
-	I	9	9	9
-	S	19	10	1
14	METEMPSYCHOSIS	189	90	45
1+4	-	1+8+9	9+0	4+5
-	-	18	9	9
-	-	1+8	-	-
5	METEMPSYCHOSIS	9	9	9

 

metempsychosis - Wiktionary

https://en.wiktionary.org/wiki/metempsychosis

From Late Latin metempsychosis, from Hellenistic Ancient Greek µeteµ????s?? (metempsúkhosis), from Ancient Greek µeta- (meta-) + e? (en, “in”) + ???? ..

Metempsychosis (Greek: µeteµ????s??) is a philosophical term in the Greek language referring to transmigration of the soul, especially its reincarnation after death. Generally, the term is derived from the context of ancient Greek philosophy, and has been recontextualised by modern philosophers such as Arthur Schopenhauer[2] and Kurt Gödel;[3] otherwise, the term "transmigration" is more appropriate. The word plays a prominent role in James Joyce's Ulysses and is also associated with Nietzsche.[4] Another term sometimes used synonymously is palingenesis.

Europe before the pre-Socratic philosophers[edit]

It is unclear how the doctrine of metempsychosis arose in Greece. It is easiest to assume that earlier ideas which had never been extinguished were utilized for religious and philosophic purposes. The Orphic religion, which held it, first appeared in Thrace upon the semi-barbarous north-eastern frontier. Orpheus, its legendary founder, is said to have taught that soul and body are united by a compact unequally binding on either; the soul is divine, immortal and aspires to freedom, while the body holds it in fetters as a prisoner. Death dissolves this compact, but only to re-imprison the liberated soul after a short time: for the wheel of birth revolves inexorably. Thus the soul continues its journey, alternating between a separate unrestrained existence and fresh reincarnation, round the wide circle of necessity, as the companion of many bodies of men and animals." To these unfortunate prisoners Orpheus proclaims the message of liberation, that they stand in need of the grace of redeeming gods and of Dionysus in particular, and calls them to turn to God by ascetic piety of life and self-purification: the purer their lives the higher will be their next reincarnation, until the soul has completed the spiral ascent of destiny to live for ever as a God from whom it comes. Such was the teaching of Orphism which appeared in Greece about the 6th century BC, organized itself into private and public mysteries at Eleusis and elsewhere, and produced a copious literature.[5][6][7]

In Greek philosophy[edit]

The earliest Greek thinker with whom metempsychosis is connected is Pherecydes of Syros;[8] but Pythagoras, who is said to have been his pupil, is its first famous philosophic exponent. Pythagoras is not believed to have invented the doctrine or to have imported it from Egypt. Instead he made his reputation by bringing the Orphic doctrine from North-Eastern Hellas to Magna Graecia, and creating societies for its diffusion.

The real weight and importance of metempsychosis in Western tradition is due to its adoption by Plato.[citation needed] In the eschatological myth which closes the Republic he tells the myth how Er, the son of Armenius, miraculously returned to life on the twelfth day after death and recounted the secrets of the other world. After death, he said, he went with others to the place of Judgment and saw the souls returning from heaven, and proceeded with them to a place where they chose new lives, human and animal. He saw the soul of Orpheus changing into a swan, Thamyras becoming a nightingale, musical birds choosing to be men, the soul of Atalanta choosing the honours of an athlete. Men were seen passing into animals and wild and tame animals changing into each other. After their choice the souls drank of Lethe and then shot away like stars to their birth. There are myths and theories to the same effect in other dialogues, the Phaedrus, Meno, Phaedo, Timaeus and Laws.[citation needed] In Plato's view the number of souls was fixed; birth therefore is never the creation of a soul, but only a transmigration from one body to another.[9] Plato's acceptance of the doctrine is characteristic of his sympathy with popular beliefs and desire to incorporate them in a purified form into his system.[citation needed] The extent of Plato's belief in metempsychosis has been debated by some scholars in modern times. Marsilio Ficino (Platonic Theology 17.3–4), for one, argued that Plato's references to metempsychosis were intended allegorically.

In later Greek literature the doctrine appears from time to time; it is mentioned in a fragment of Menander (the Inspired Woman) and satirized by Lucian (Gallus 18 seq.). In Roman literature it is found as early as Ennius,[10] who in his Calabrian home must have been familiar with the Greek teachings which had descended to his times from the cities of Magna Graecia. In a lost passage of his Annals, a Roman history in verse, Ennius told how he had seen Homer in a dream, who had assured him that the same soul which had animated both the poets had once belonged to a peacock. Persius in one of his satires (vi. 9) laughs at Ennius for this: it is referred to also by Lucretius (i. 124) and by Horace (Epist. II. i. 52). Virgil works the idea into his account of the Underworld in the sixth book of the Aeneid (vv. 724 sqq.). It persists in antiquity down to the latest classic thinkers, Plotinus and the other Neoplatonists.

Post-Classical occurrence[edit]

Metempsychosis was a part of the Neo-Manichaen dogma of the Albigenses around France in the 12th century.[11]

Created in the early XVth century, the Rosicrucianist movement also conveyed an occult doctrine of metempsychosis

 

14	METEMPSYCHOSIS	-	-	-
-	M+E+T+E+M+P	72	27	9
-	S+Y+C+H+O+S	89	44	8
-	I	9	9	9
-	S	19	10	1
14	METEMPSYCHOSIS	189	90	27
1+4	-	1+8+9	9+0	2+7
-	-	18	9	9
-	-	1+8	-	-
5	METEMPSYCHOSIS	9	9	9

 

 

14	METEMPSYCHOSIS	-	-	-
-	M+E	18	9	9
-	T+E+M	38	11	2
-	P+S+Y+C+H+O+S+I+S	133	70	7
14	METEMPSYCHOSIS	189	90	18
1+4	-	1+8+9	9+0	1+8
-	-	18	9	9
-	-	1+8	-	-
5	METEMPSYCHOSIS	9	9	9

 

 

14	M	E	T	E	M	P	S	Y	C	H	O	S	I	S	-	-	-	-	-	-	-	-	-	-
-	-	-	-	-	-	-	1	-	-	8	6	1	9	1	+	=	26	2+6	=	8	-	-	-	-
-	-	-	-	-	-	-	19	-	-	8	15	19	9	19	+	=	89	8+9	=	17	1+7	8	=	8
14	M	E	T	E	M	P	S	Y	C	H	O	S	I	S	-	-	-	-	-	--	-	-	-	-
-	13	5	20	5	13	16	19	25	3	8	15	19	9	19	+	=	189	1+8+9	=	18	1+8	9	=	9
-	4	5	2	5	4	7	1	7	3	8	6	1	9	1	+	=	63	6+3	=	9	-	-	-	-
14	M	E	T	E	M	P	S	Y	C	H	O	S	I	S	-	-	-	-	-	-	-	-	-	-
-	-	-	-	-	-	-	1	-	-	-	-	1	-	1	-	-	1	occurs	x	3	=	3	=	3
-	-	-	2	-	-	-	-	-	-	-	-	-	-	-	-	-	2	occurs	x	1	=	2	=	2
-	-	-	-	-	-	-	-	-	3	-	-	-	-	-	-	-	3	occurs	x	1	=	3	=	3
-	4	-	-	-	4	-	-	-	-	-	-	-	-	-	-	-	4	occurs	x	2	=	8	=	8
-	-	5	-	5	-	-	-	-	-	-	-	-	-	-	-	-	5	occurs	x	2	=	10	=	1
-	-	-	-	-	-	-	-	-	-	-	6	-	-	-	-	-	6	occurs	x	1	=	6	=	6
-	-	-	-	-	-	7	-	7	-	-	-	-	-	-	-	-	7	occurs	x	2	=	14	=	5
-	-	-	-	-	-	-	-	-	-	8	-	-	-	-	-	-	8	occurs	x	1	=	8	=	8
-	--	-	-	-	-	-	-	-	-	-	-	-	9	-	-	-	9	occurs	x	1	=	9	=	9
14	M	E	T	E	M	P	S	Y	C	H	O	S	I	S	-	-	45	-	-	14	-	63	-	45
-	-	-	-	-	-	-	-	-	-	-	-	-	9	-	-	-	4+5	-	-	1+4	-	6+3	-	4+5
14	M	E	T	E	M	P	S	Y	C	H	O	S	I	S	-	-	9	-	-	5	-	9	-	9

 

 

13	METAPSYCHOSIS	-	-	-
-	M+E	18	9	9
-	T+A	21	3	3
-	P+S+Y+C	63	27	9
-	H+O+S	42	24	6
-	I	9	9	9
-	S	19	10	1
13	METAPSYCHOSIS	172	55	37
1+3	-	1+7+2	5+5	3+7
4	METAPSYCHOSIS	10	9	9
-	-	1+0	-	-
4	METAPSYCHOSIS	9	9	9

 

 

METAPSYCHOSIS

 

-	-	-	-	-	METAPSYCHOSIS	-	-	-	-	1	2	3	4	5	6	7	8	9
M	=	4	1	1	M	13	4	4	-	-	-	-	4	-	-	-	-	-
E	=	5	2	1	E	5	5	5	-	-	-	-	-	5	-	-	-	-
T	=	2	3	1	T	20	2	2	-	-	2	-	-	-	-	-	-	-
A	=	1	4	1	A	1	1	1	-	1	-	-	-	-	-	-	-	-
P	=	7	5	1	P	16	7	7	-	-	-	-	-	-	-	7	-	-
S	=	1	6	1	S	19	10	1	-	1	-	-	-	-	-	-	-	-
Y	=	7	7	1	Y	25	7	7	-	-	-	-	-	-	-	7	-	-
C	=	3	8	1	C	3	3	3	-	-	-	3	-	-	-	-	-	-
H	=	8	9	1	H	8	8	8	-	-	-	-	-	-	-	-	8	-
O	=	6	10	1	O	15	6	6	-	-	-	-	-	-	6	-	-	-
S	=	1	11	1	S	19	10	1	-	1	-	-	-	-	-	-	-	-
I	=	9	12	1	I	9	9	9	-	-	-	-	-	-	-	-	-	9
S	=	1	13	1	S	19	10	1	-	1	-	-	-	-	-	-	-	-
-	-	37	-	13	METAPSYCHOSIS	172	55	37	-	4	2	3	4	5	6	14	8	9
-	-	3+7	-	1+3	-	1+7+2	5+5	3+7	-	-	-	-	-	-	-	1+4	-	-
-	-	10	-	4	METAPSYCHOSIS	10	9	9	-	4	2	3	4	5	6	5	8	9
-	-	1+0	-	-	-	1+0	-	-	-	-	-	-	-	-	-	-	-	-
-	-	1	-	4	METAPSYCHOSIS	9	9	9	-	4	2	3	4	5	6	5	8	9

 

 

-	-	-	-	-	METAPSYCHOSIS	-	-	-	-	1	2	3	4	5	6	7	8	9
A	=	1	4	1	A	1	1	1	-	1	-	-	-	-	-	-	-	-
S	=	1	6	1	S	19	10	1	-	1	-	-	-	-	-	-	-	-
S	=	1	11	1	S	19	10	1	-	1	-	-	-	-	-	-	-	-
S	=	1	13	1	S	19	10	1	-	1	-	-	-	-	-	-	-	-
T	=	2	3	1	T	20	2	2	-	-	2	-	-	-	-	-	-	-
C	=	3	8	1	C	3	3	3	-	-	-	3	-	-	-	-	-	-
M	=	4	1	1	M	13	4	4	-	-	-	-	4	-	-	-	-	-
E	=	5	2	1	E	5	5	5	-	-	-	-	-	5	-	-	-	-
O	=	6	10	1	O	15	6	6	-	-	-	-	-	-	6	-	-	-
P	=	7	5	1	P	16	7	7	-	-	-	-	-	-	-	7	-	-
Y	=	7	7	1	Y	25	7	7	-	-	-	-	-	-	-	7	-	-
H	=	8	9	1	H	8	8	8	-	-	-	-	-	-	-	-	8	-
I	=	9	12	1	I	9	9	9	-	-	-	-	-	-	-	-	-	9
-	-	37	-	13	METAPSYCHOSIS	172	55	37	-	4	2	3	4	5	6	14	8	9
-	-	3+7	-	1+3	-	1+7+2	5+5	3+7	-	-	-	-	-	-	-	1+4	-	-
-	-	10	-	4	METAPSYCHOSIS	10	10	10	-	4	2	3	4	5	6	5	8	9
-	-	1+0	-	-	-	1+0	1+0	1+0	-	-	-	-	-	-	-	-	-	-
-	-	1	-	4	METAPSYCHOSIS	1	1	1	-	4	2	3	4	5	6	5	8	9

 

 

https://www.metapsychosis.com/about/
About. Metapsychosis aims to express the emergent complexity of planetary culture through the medium of literature and the arts, spiritual inquiry, and cultural ...

 

https://www.wordnik.com/words/metapsychosis
metapsychosis: The supposed action of one mind upon another without any known physical means of communication, or its effect. See psychosis and telepathy.

https://www.metapsychosis.com/about/
About. Metapsychosis aims to express the emergent complexity of planetary culture through the medium of literature and the arts, spiritual inquiry, and cultural ...

About

Metapsychosis aims to express the emergent complexity of planetary culture through the medium of literature and the arts, spiritual inquiry, and cultural engagement. We intend to reflect a multitude of diverse voices, perspectives, and articulations of our intimate present—and planetary future.

We are a literary project of transdisciplinary spirit, hereby inviting artists, writers, scholars, mystics, and consciousness explorers to participate in a co-creative experiment and collaborative publishing venture grounded in the experience of transmission between minds.

Metapsychosis | Transmission Between Minds

The word “meta” is associated today with “big-picture” thinking, or having to do with overarching and transcendental matters. We refer instead to the word’s etymological roots, which have more to do with the preposition “in the midst of,” or “together with,” but also “behind” or “after.” We believe meta thinking is the kind of complex thinking—and being, and enacting—indicative of our increasingly complex and interconnected lifeworld.

Meta also denotes something that has been altered, changed.

Similarly, “psychosis” has its roots in the word psyche, or soul, and the in the original Greek, it denoted a “giving of life,” “animation,” and even a “principle of life.”

Our journal, Metapsychosis, anticipates future transformations latent in our present moment, articulates the movements of psyche—behind, after, and in the midst of—as it looks to the future of a radically integrating planetary culture.

genii loci | masthead

 

 

-	-	-	-	-	NAMES OF GOD	-	-	-	-	1	2	3	4	5	6	7	8	9
N	=	5	-	1	N	14	5	5	-	-	2	3	-	5	-	-	8	9
A	=	1	-	1	A	1	1	1	-	1	2	3	-	-	-	-	8	9
M	=	4	-	1	M	13	4	4	-	-	2	3	4	-	-	-	8	9
E	=	5	-	1	E	5	5	5	-	-	2	3	-	5	-	-	8	9
S	=	1	-	1	S	19	10	1	-	1	2	3	-	-	-	-	8	9
O	=	6	-	1	O	15	6	6	-	-	2	3	-	-	6	-	8	9
F	=	6	-	1	F	6	6	6	-	-	2	3	-	-	6	-	8	9
G	=	7	-	1	G	7	7	7	-	-	2	3	-	-	-	7	8	9
O	=	6	-	1	O	15	6	6	-	-	2	3	-	-	6	-	8	9
D	=	4	-	1	D	4	4	4	-	-	2	3	4	-	-	-	8	9
-	-	45	-	10	NAMES OF GOD	99	54	45	-	2	2	3	8	10	18	7	8	9
-	-	4+5	-	1+0	-	9+9	5+4	4+5	-	-	-	-	-	1+0	1+8	-	-	-
-	-	9	-	1	NAMES OF GOD	18	9	9	-	2	2	3	8	1	9	7	8	9
-	-	-	-	-	-	1+8	-	-	-	-	-	-	-	-	-	-	-	-
-	-	9	-	1	NAMES OF GOD	9	9	9	-	2	2	3	8	1	9	7	8	9

 

 

1	I	9	9	9
4	INCA	27	18	9
3	THE	33	15	6
6	DIVINE	63	36	9
3	SON	48	21	3
2	OF	21	12	3
3	THE	33	15	6
3	SUN	54	18	9
25	TO	288	144	54
2+5	-	2+8+8	1+4+4	5+4
9	TO	9	9	9

 

 

 

WINDMILLS OF YOUR MIND

Music by Michael Legrand
Lyric by Marilyn Bergman and Alan Bergman 1968

"Round, Like a circle in a spiral Like a wheel within a wheel, Never ending on beginning, On an ever-spinning reel Like a snowball down a mountain, Or a carnival balloon Like a carousel that's turning Running rings around the moon Like a clock whose hands are sweeping Past the minutes on its face And the world is like an apple Spinning silently in space Like the circles that you find In the windmills of your mind! Like a tunnel that you follow To a tunnel of its own Down a hollow to a cavern Where the sun has never shone Like a door that keeps revolving In a half-forgotten dream Like the ripples from a pebble Someone tosses in a stream. Like a clock whose hands are sweeping Past the minutes on its face And the world is like an apple Spinning silently in space Like the circles that you find In the windmills of your mind! Keys that jingle in your pocket Words that jangle in your head Why did summer go so quickly? Was it something that I said? Lovers walk along a shore And leave their footprints in the sand Was the sound of distant drumming Just the fingers of your hand? Pictures hanging in a hallway or the fragment of a song, half-remembered names and faces but to whom do they belong? When you knew that it was over Were you suddenly aware That the autumn leaves were turning To the color of her hair? Like a circle in a spiral Like a wheel within a wheel Never ending or beginning On an ever-spinning reel As the images unwind Like the circles that you find In the windmills of your mind."

I

DELIGHT

IN

LIGHT IN LIGHT

I

DELIGHT

THE MAGIC MOUNTAIN

Thomas Mann 1875-1955

Page 496

" There is both rhyme and reason in what I say, I have made a dream poem of humanity. I will cling to it .I will be good. I will let death have no mastery over my thoughts. For therein lies goodness and love of humankind, and in nothing else."

Page 496 / 497

"Love stands opposed to death. It is love, not reason, that is stronger than death . Only love, not reason, gives sweet thoughts. And from love and sweetness alone can form come: form and civilisation, friendly and enlightened , beautiful human intercourse-always in silent recognition of the blood-sacrifice. Ah, yes, it is it is well and truly dreamed. I have taken stock I will keep faith with death in my heart, yet well remember that faith with death and the dead is evil, is hostile to mankind, so soon as we give it power over thought and action. For the sake of goodness and love, man shall let death have no sovereignty over his thoughts. - And with this -I awake. For I have dreamed it out to the end, I have come to my goal."

 

 

THE

PROPHET

Kahil Gibran 1923

THE

FAREWELL

"And now it was evening. And Almitra the seeress said, "Blessed be this day and this place and your spirit that has spoken." And he answered, Was it I who spoke? Was I not also a listener?

Then he descended the steps of the Temple and all the people followed him. And he reached his ship and stood upon the deck. And facing the people again, he raised his voice and said: People of Orphalese, the wind bids me leave you. Less hasty am I than the wind, yet I must go. We wanderers, ever seeking the lonelier way, begin no day where we have ended another day; and no sunrise finds us where sunset left us. Even while the earth sleeps we travel. We are the seeds of the tenacious plant, and it is in our ripeness and our fullness of heart that we are given to the wind and are scattered. Brief were my days among you, and briefer still the words I have spoken. But should my voice fade in your ears, and my love vanish in your memory, then I will come again, And with a richer heart and lips more yielding to the spirit will I speak. Yea, I shall return with the tide, And though death may hide me, and the greater silence enfold me, yet again will I seek your understanding. And not in vain will I seek. If aught I have said is truth, that truth shall reveal itself in a clearer voice, and in words more kin to your thoughts.

I go with the wind, people of Orphalese, but not down into emptiness; And if this day is not a fulfillment of your needs and my love, then let it be a promise till another day. Know therefore, that from the greater silence I shall return.The mist that drifts away at dawn, leaving but dew in the fields, shall rise and gather into a cloud and then fall down in rain. And not unlike the mist have I been. In the stillness of the night I have walked in your streets, and my spirit has entered your houses, And your heart-beats were in my heart, and your breath was upon my face, and I knew you all. Ay, I knew your joy and your pain, and in your sleep your dreams were my dreams. And oftentimes I was among you a lake among the mountains. I mirrored the summits in you and the bending slopes, and even the passing flocks of your thoughts and your desires. And to my silence came the laughter of your children in streams, and the longing of your youths in rivers. And when they reached my depth the streams and the rivers ceased not yet to sing. But sweeter still than laughter and greater than longing came to me. It was boundless in you; The vast man in whom you are all but cells and sinews; He in whose chant all your singing is but a soundless throbbing. It is in the vast man that you are vast, And in beholding him that I beheld you and loved you. For what distances can love reach that are not in that vast sphere? What visions, what expectations and what presumptions can outsoar that flight? Like a giant oak tree covered with apple blossoms is the vast man in you. His might binds you to the earth, his fragrance lifts you into space, and in his durability you are deathless. You have been told that, even like a chain, you are as weak as your weakest link. This is but half the truth. You are also as strong as your strongest link. To measure you by your smallest deed is to reckon the power of ocean by the frailty of its foam. To judge you by your failures is to cast blame upon the seasons for their inconsistency.

Ay, you are like an ocean, And though heavy-grounded ships await the tide upon your shores, yet, even like an ocean, you cannot hasten your tides. And like the seasons you are also, And though in your winter you deny your spring, Yet spring, reposing within you, smiles in her drowsiness and is not offended. Think not I say these things in order that you may say the one to the other, "He praised us well. He saw but the good in us."I only speak to you in words of that which you yourselves know in thought. And what is word knowledge but a shadow of wordless knowledge? Your thoughts and my words are waves from a sealed memory that keeps records of our yesterdays, And of the ancient days when the earth knew not us nor herself, And of nights when earth was upwrought with confusion.

Wise men have come to you to give you of their wisdom. I came to take of your wisdom: And behold I have found that which is greater than wisdom. It is a flame spirit in you ever gathering more of itself, While you, heedless of its expansion, bewail the withering of your days. It is life in quest of life in bodies that fear the grave.

There are no graves here. These mountains and plains are a cradle and a stepping-stone. Whenever you pass by the field where you have laid your ancestors look well thereupon, and you shall see yourselves and your children dancing hand in hand. Verily you often make merry without knowing.

Others have come to you to whom for golden promises made unto your faith you have given but riches and power and glory. Less than a promise have I given, and yet more generous have you been to me. You have given me deeper thirsting after life. Surely there is no greater gift to a man than that which turns all his aims into parching lips and all life into a fountain. And in this lies my honour and my reward,-That whenever I come to the fountain to drink I find the living water itself thirsty; And it drinks me while I drink it. Some of you have deemed me proud and over-shy to receive gifts. To proud indeed am I to receive wages, but not gifts. And though I have eaten berries among the hill when you would have had me sit at your board, And slept in the portico of the temple where you would gladly have sheltered me, Yet was it not your loving mindfulness of my days and my nights that made food sweet to my mouth and girdled my sleep with visions?

For this I bless you most: You give much and know not that you give at all. Verily the kindness that gazes upon itself in a mirror turns to stone, And a good deed that calls itself by tender names becomes the parent to a curse.

And some of you have called me aloof, and drunk with my own aloneness, And you have said, "He holds council with the trees of the forest, but not with men. He sits alone on hill-tops and looks down upon our city." True it is that I have climbed the hills and walked in remote places. How could I have seen you save from a great height or a great distance? How can one be indeed near unless he be far?

And others among you called unto me, not in words, and they said, Stranger, stranger, lover of unreachable heights, why dwell you among the summits where eagles build their nests? Why seek you the unattainable? What storms would you trap in your net, And what vaporous birds do you hunt in the sky? Come and be one of us. Descend and appease your hunger with our bread and quench your thirst with our wine." In the solitude of their souls they said these things; But were their solitude deeper they would have known that I sought but the secret of your joy and your pain, And I hunted only your larger selves that walk the sky. But the hunter was also the hunted: For many of my arrows left my bow only to seek my own breast. And the flier was also the creeper; For when my wings were spread in the sun their shadow upon the earth was a turtle. And I the believer was also the doubter; For often have I put my finger in my own wound that I might have the greater belief in you and the greater knowledge of you.

And it is with this belief and this knowledge that I say, You are not enclosed within your bodies, nor confined to houses or fields. That which is you dwells above the mountain and roves with the wind. It is not a thing that crawls into the sun for warmth or digs holes into darkness for safety, But a thing free, a spirit that envelops the earth and moves in the ether.

If these be vague words, then seek not to clear them Vague and nebulous is the beginning of all things, but not their end, And I fain would have you remember me as a beginning. Life, and all that lives, is conceived in the mist and not in the crystal. And who knows but a crystal is mist in decay?

This would I have you remember in remembering me:That which seems most feeble and bewildered in you is the strongest and most determined.Is it not your breath that has erected and hardened the structure of your bones? And is it not a dream which none of you remember having dreamt that building your city and fashioned all there is in it? Could you but see the tides of that breath you would cease to see all else, And if you could hear the whispering of the dream you would hear no other sound.

But you do not see, nor do you hear, and it is well. The veil that clouds your eyes shall be lifted by the hands that wove it, And the clay that fills your ears shall be pierced by those fingers that kneaded it. And you shall see And you shall hear. Yet you shall not deplore having known blindness, nor regret having been deaf. For in that day you shall know the hidden purposes in all things, And you shall bless darkness as you would bless light.

After saying these things he looked about him, and he saw the pilot of his ship standing by the helm and gazing now at the full sails and now at the distance.

And he said: Patient, over-patient, is the captain of my ship. The wind blows, and restless are the sails; Even the rudder begs direction; Yet quietly my captain awaits my silence. And these my mariners, who have heard the choir of the greater sea, they too have heard me patiently. Now they shall wait no longer. I am ready. The stream has reached the sea, and once more the great mother holds her son against her breast.

Fare you well, people of Orphalese. This day has ended. It is closing upon us even as the water-lily upon its own tomorrow. What was given us here we shall keep, And if it suffices not, then again must we come together and together stretch our hands unto the giver. Forget not that I shall come back to you. A little while, and my longing shall gather dust and foam for another body. A little while, a moment of rest upon the wind, and another woman shall bear me. Farewell to you and the youth I have spent with you. It was but yesterday we met in a dream. You have sung to me in my aloneness, and I of your longings have built a tower in the sky. But now our sleep has fled and our dream is over, and it is no longer dawn. The noontide is upon us and our half waking has turned to fuller day, and we must part. If in the twilight of memory we should meet once more, we shall speak again together and you shall sing to me a deeper song. And if our hands should meet in another dream, we shall build another tower in the sky.

So saying he made a signal to the seamen, and straightaway they weighed anchor and cast the ship loose from its moorings, and they moved eastward. And a cry came from the people as from a single heart, and it rose into the dusk and was carried out over the sea like a great trumpeting. Only Almitra was silent, gazing after the ship until it had vanished into the mist. And when all the people were dispersed she still stood alone upon the sea-wall, remembering in her heart his saying,

A little while, a moment of rest upon the wind, and another woman shall bear me."

 

 

MAN AND THE STARS

Duncan Lunan 1974

Page 219

"Planetary contact 3(c)-intellgence unrecognizable by physical form. In discussing the recognition problem, we have been assuming that manipulative appendages, etc., are essential for intelligence, that we have enough in common with "them" for there to be an appropriate, physical response to us. But suppose, after all, such features are not necessary for intelligence. There is a fantasy story about a university professor mysteriously translated into the body of a bull. After great efforts to communicate he finally gets the opportunity to write a message in the bloody sand of the slaughterhouse. Unfortunately, the man with the gun is illiterate-"another of those steers that do a 'crazy kind of dance." To get at case 3(c), we have to magnify that problem into an alien mind in a non­human body; could there be intelligences like Arthur C. Clarke's Atheleni, 12 unable to develop technology until they meet a race gifted with hands?

 

 

JOSEPH AND HIS BROTHERS

Thomas Mann 1875-1955

Page 935

"Come nearer, my friend," he said, as the bee studded curtain closed behind them, "pray come close to me, dear Khabiru from the Retenu, fear not, nor startle in your step, come quite close to me! This is the mother of god, Tiy, who lives a million years. And I am Pharaoh. But think no more of that, lest it make you fearful. Pharaoh is God and Man, but sets as much store by the second as the first, yes he rejoices, sometimes his rejoicing amounts to defiance and scorn that he is a man like all men, seen from one side; he rejoices to snap his fingers at those sour faces who would have him bear himself uniformly as God

 

"This is the mother of god, Tiy,"

3

TIY

54

9

9

 

 

SIMULATIONS OF GOD

THE SCIENCE OF BELIEF

John Lilly 1975

Page xi bottom line (30th)

"I am only an extraterrestrial who has come to the / Page xii / planet Earth to inhabit a human body, Everytime I leave this body and go back to my own civilization, I am expanded beyond all human imaginings, When I must return I am squeezed down into the limited vehicle."

 

 

THE ROOTS OF COINCIDENCE

Arthur Koestler

1972

Page 87

"Kammerere was particularly interested in temporal Series of recurrent events; these he regarded as cyclic processes which propagate themselves like waves along the time-axis of the space time continuum."

"Einstein gave a favourable opinion of the book; he called it "original and by no means absurd".* he may have remembered that the non- Page 88 / Euclidian geometries, invented by earlier mathematicians more or less as a game, provided the basis for his relativistic cosmology.

2

Another great physicist whose thoughts moved in a similar direction was Wolfgang Pauli.
At the end of the 1932 conference on nuclear physics in Copenhagen the participants, as was their custom on these occasions, performed a skit full of that quantum humour of which we have already had a few samples. In that particular year they produced a parody of Goethe's Faust, in which Wolfgang Pauli was cast in the role of Mephistopheles; his Gretchen was the neutrino, whose existence Pauli had predicted, but which had not yet been discovered.

 

MEPHISTOPHELES

(to Faust):

Beware, beware, of Reason and of Science
Man's highest powers, unholy in alliance.
You'll let yourself, through dazzling witchcraft yield
To weird temptations of the quantum field.

Enter Gretchen; she sings to Faust. Melody: "Gretchen at the Spinning Wheel" by Schubert.
GRETCHEN:

My rest-mass is zero
My charge is the same
You are my hero
Neutrino's my name."