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MAZE

IN

ZAZAZA ENTER ZAZAZA

ZAZAZAZAZAZAZAAZAZAZAZAZAZAZ

ZAZAZAZAZAZAZAZAZAAZAZAZAZAZAZAZAZAZ

THE

MAGIKALALPHABET

ABCDEFGHIJKLMNOPQRSTUVWXYZZYXWVUTSRQPONMLKJIHGFEDCBA

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ME
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18
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18
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18
9
-
1+8
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1+8
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1+8
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-
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THE PYRAMID TEXTS

20

 

15
THE PYRAMID TEXTS
19
10
1
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PYRAMID
86
41
5
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TEXTS
88
25
7

15
THE PYRAMID TEXTS
207
81
18
-
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2+0+7
8+1
1+8

15
THE PYRAMID TEXTS
9
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9

 

 

 
SAQQARA
      
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SAQQARA
      

 

 

 
SAQQARA
      
1
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AQ
18
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2
QA
18
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1
7
SAQQARA
74
38
29
-
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7+4
3+8
2+9
7
SAQQARA
11
11
11
-
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1+1
1+1
-
7
SAQQARA
2
2
2

 

THISISTHESCENEOFTHESEENUNSEENTHEUNSEENSEENOFTHESCENEUNSEENTHISISTHESCENE

 

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

 

 

  THE RAINBOW LIGHT      
3
THE
33
15
6
7
RAINBOW
82
37
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5
LIGHT
56
29
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THE RAINBOW LIGHT
171
81
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1+7+1
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THE RAINBOW LIGHT
9
9
9

 

 

THE HIGH GOD IN THE AGE OF COFFIN TEXTS

I am Atum, the creator of the Eldest Gods,

I am he who gave birth to Shu,

I am that great He-She,

I am he who did what seemed good to him,

I took my space in the place of my will,

Mine is the space of those who move along

like those two serpentine circles.

'Coffin Texts,' I, 161: ff)

Myth and Symbol in Ancient Egypt

Translated by R.T. Bundle Clark, 1959 Page 80

 

 

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ATUM

Atum (or Tem or Tum) was an early god of Heliopolis, and a predynastic sun-deity. The Heliopolitan theologians interpreted his name to mean the "complete one." A reference to their belief that Atum created himself out of the waters of Nun, either through the effort of his own will power or by uttering his own name, which was the power of the spoken word. He also was called Neb-er-djer, "Lord to the Limit" or Universal God.

He was founder of the Heliopolitan Ennead, and was called Bull of the Ennead, a reference to his cult animal, the bull Mnevis. Sometimes Atum was thought to have originated as a serpent in Nun, and to be destined to return to that form; but through his identification with Re, serpents became his enemies. At times he was represented with an head of an ichneumon, because once when a serpent attacked him, he turned himself into an ichneumon to devour it.

More commonly, however, he s represented as a bearded man, usually aged and tottering to the western horizon as the setting sun. Because he is seen as the creator of the gods and men, and hence of the divine order of heaven and on earth, he was called Lord of the Two Lands and as such was depicted as wearing the pschent, the double crown of Upper and Lower Egypt, and bearing an ankh scepter, the sign of life and symbol of royal authority.

Originally Atum was androgynous, and as Iusau the sole parent of the first divine couple, Shu and Tefnet; but he was later given two wives, Iusau and Nebhet Hotep. A.G.H.

http://www.themystica.com/mythical-folk/articles/atum.html

 

 

THE ANCIENT EGYPTIAN PYRAMID TEXTS

1910

R.O. Faulkner

Page 43 / 44 ( first 5 lines quoted)

Utterance 216

The king as a star fades with the other stars

"I have come to you O Nephthys;

"I have come to you O Night-bark;

"I have come to you O M ..- hr-trwt;

"I have come to you O Msh..t-k..w;

Remember me"

 

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THE

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REMEMBER

 

4
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THE ANCIENT EGYPTIAN PYRAMID TEXTS

1910

R. O. Faulkner

Page 48

Utterances 220 and 221

These two Utterances, which are translated here as one, are closely connected, being part of the ritual accorded to the crown of Lower Egypt. First comes the opening of the shrine containing the crown; secondly an address by the officiating
priest to the crown as goddess; thirdly a prayer by the king to the crown which clearly was originally in the 1st person; and finally the crown's reply to the king's prayer.

The opening of the shrine

§ 194 The doors of the horizon are opened, its bolts are drawn back

The speech by the priest to the crown thus revealed


He] has come to you, O Nt-crown; he has come to you, O Fiery Serpent; ­ he has come to you, O Great One; he has come to you, O Great of Magic, § 195 being pure for you and fearing you. I May you be pleased with him, may you be pleased with his purity, and may you be pleased with his speech which he says to you. How kindly is your face, for you are content, renewed, and / Page 49 / rejuvenated, even as the father of the gods fashioned you. He has come to you, O Great of Magic, for he is Horus encircled with the protection of his Eye, O Great of Magic

The king's prayer

Ho Nt-crown!2 Ho '1ni-crown! Ho Great Crown! Ho Crown great of magic! § 196 Ho Fiery Serpent !1 Grant that the dread of me be like the dread of you; § 197 grant that the fear of me be like the fear of you; grant that the acclaim of me be like the acclaim of you; grant that the love of me be like the love of you. Set my b-sceptre at the head of the living, [set] my [shm-sceptre] at the head of the spirits,3 and grant that my sword prevail over my foes.1 Ho 'lni-§ 198 crown I If you have gone forth from me, so have I gone forth from you.

The deified crown replies

If Ikhet the Great has borne you, Ikhet the Serpent has adorned you;
If Ikhet the Serpent has borne you, Ikhet the Great has adorned you,4 Because you are Horus encircled with the protection of his Eye.


1. i.e. the king.
2. Here begins Utt. 221.
3. Nand Nt (1. 569) reverse the order of the sceptres.
4. Sethe's restoration is confirmed by Nt, 570.

Utterance 222

The king joins the sun-god

The officiating priest addresses the king

Stand upon it, this earth which issued from Atum, this spittle1 which issued § 199 from Khoprer; come into being upon it, be exalted upon it, so that your father may see you, so that Re( may see you.


The king speaks2

I have come to you, my father, I have come to you, O Re,
I have come to you, my father, I have come to you, O Ndi.3
I have come to you, my father, I have come to you, O Pndn.
I have come to you, my father, I have come to you, O Dndn.
I have come to you, my father, I have come to you, O Great Wild Bull.
I have come to you, my father, I have come to you, O Great Float-user. 4
I have come to you, my father, I have come to you,O Sopd ./ Page 50
I have come to you, my father, I have come to you, O Sharp of Teeth.5

§ 202 Grant that I may seize the sky and take possession of the horizon. Grant that I may rule the Nine and provide for the Ennead. Place the crook in my hand, that the head of Lower and Upper Egypt may be bowed.

§ 203 I charge my opponent and stand up, The great headman in my great waters.6 Nephthys has favoured me, And I have captured my opponent.

The priest speaks

§ 204 Provide yourself7 with the Great of Magic, (even) Seth dwelling in Niibet, Lord of Upper Egypt;8 nothing is lost to you,9 nothing has ceased(?)1O for you; behold, you are more renowned and more powerful than the gods of § 205 Upper Egypt and their spirits. O you whom the Pregnant One ejected, 11 you have terminated(?)I2 the night, being equipped as Seth who broke forth
violently,I3 (even) you whom Isis has favoured.
§ 206 Equip yourself as Horus, being young; indeed nothing is lost to you, nothing has ceased(?) 14 for you; behold, you are more renowned and more § 207 powerful than the northern gods and their spirits. Cast off your impurity for Atum in On and go down16 with him; assign17 the needs(?) of the Lower Sky and succeed to the thrones of the Abyss(?).18 May you come into being with your father Atum, may you go up on high with your father Atum, may you rise with your father Atum, may (your) needs(?) be loosed from § 208 you, your head being under the care Of(?)19 the Lady of On.20 Go up, open your way by means of the bones of Shu,21 the embrace of your mother Nut will enfold you. Be pure in the horizon and get rid of your impurity in the Lakes of Shu.
§ 209 Ascend and descend; descend with Re, sink into darkness with Ndi.
Ascend and descend; ascend with Rec, rise with the Great Float-user.22
§ 210 Ascend and descend; descend with Nephthys, sink into darkness with the Night-bark.
Ascend and descend; ascend with Isis, rise with the Day-bark. § 211 May you have power in your body, for you have no hindrance; you are born for Horus, you are conceived for Seth. Be pure in the Western nome, receive your purification in the Heliopolitan nome with your father, with Atum.1§ 212 Come into being, go up on high, and it will be well with you, it will be pleasant for you in the embrace of your father, in the embrace of Atum.

Page 51

O Atum, raise this King up to you, enclose him within your embrace, for he is § 213 is your son of your body.

 

 

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SHAMANIC WISDOM IN THE PYRAMID TEXTS

THE MYSTICAL TRADITION OF ANCIENT EGYPT

Jeremy Naydler 2005

The Sarcophagus Chamber Texts

Page 195

"Part 4: Anointing with the Seven Holy Oils (Utts. 72-78, 79, 81)

The fourth ceremony in the Unas liturgy begins at the west end of the second register (see fig. 7.1). It is the anointing with the seven holy oils (utts. 72-78), which have the effect on the mythological plane of "filling the Eye of Horus" (utt. 72). As we have seen, mythologically the Eye of Horus is torn out by Seth in their battle for supremacy over Egypt. This act plunges the night sky into darkness, for the Eye of Horus, cosmically understood, is the moon-the heavenly body that illumines the night. It is Thoth who finds the eye shattered into fragments and, having reassembled them, causes the moon to reappear after its short period of invisibility. In so doing, Thoth restores harmony and wholeness both macrocosmically and microcosmically.21 On the microcosmic level the restoration of the eye signifies the consolidation of spiritual power in the king.

Figure 7.8.(Omitted) The seven holy oils. From right to left, setch-heb perfume (festival per­fume); hekenu oil; sefetch oil (or sesefetch, in utt. 74); nekhenem oil; tua oil; hat-ash oil (cedar oil); and hat-tchehennu oil (Libyan oil). Tomb of Pet-Amen-Apet.

Through the application of the seven holy oils, then, the Eye of Horns is filled. This is the mythic event that is activated by the application of the holy oils. In utterance 77, we read that through the anointing, the king becomes an akh ("shining spirit"), with sekhem ("power") in his body. The word for "body" here is tijet-the living body rather than the corpse. In this / Page 196 / utterance, the king is addressed as Horus, the living king, and the text is concerned with his attainment of both spiritual and physical power. In the other holy oil utterances (utts. 72-76 and utt. 78), the king is addressed as Osiris, but it is important to bear in mind that the king's identification with Osiris may have been only temporary. In the Sed festival "secret rites" of Niuserre, for instance, during which the living king underwent an Osiris identification, we know that sesefetch oil (referred to in utt. 74) was used.22

Figure 7.9. The offering of linen cloth. The "clothing" of the king symbolized his re-memberment after the Osirian dismemberment. Tomb of Pet-Amen-Apet.

The oils that were offered were composed of many different substances mingled together.23 Their names are descriptive of their healing properties rather than indicative of their composition. Thus the sesefetch oil of utterance 74 could be translated as "soothing oil," and was offered with the words:

Osiris Unas, accept the Eye of Horus on account of which he [i.e., Horus] suffered.

The nekhenem oil of utterance 75 had protective properties. It could be translated as "keeping safe oil" and was offered with the words:

Osiris Unas, accept the Eye of Horus that he [possibly Thoth] has kept safe.

There is here a paronomasia, or play on words, between the verb used at the end of the sentence (khenem) and the name of the oil (nekhenem oil).

This paronomasia is to be found in several other of the holy oil texts and we shall meet it again in later utterances, where it has the effect of magically enhancing the efficacy of the ritual act.
After the holy oils, linen is offered (fig. 7.9). The offering of the rolls of linen in utterance 81
has the symbolic significance of clothing the king as a resurrected Osiris. The cloth is provided by the cloth goddess Tayet, who has here the role of Isis, mythologically "weaving" the dismembered parts of the body of Osiris together / Page 197 / again, thereby making him whole.24 The clothing of Osiris could be regarded as the feminine counterpart to the filling of the Eye of Horus. It marks the successful accomplishment of the Osirian process of reconstitution after the dismemberment.25 Thus this stage of the liturgy would seem to correspond to the phase in the Osirian rites when the king is awakened. We know that in the Sed festival "secret rites" of Niuserre, linen cloth was offered to the king, so once again the context of this offering is not necessarily funerary.26

Figure 7.10.(Omitted) Part of a procession of offering bearers: The one on the .left carries a tray of food; the one on the right carries a duck and some lotus
flowers. From a limestone fragment in the pyramid temple of Unas.


Part 5: The Feast (Utts. 25 and 32, 82-96, 108-71)

The transition from the fourth to the final part of the liturgy is marked by the repetition of the two purification rites involving fire and water (utts. 25 and 32). The final part of the liturgy has to do entirely with the great feast. In the Ramesseum Dramatic Papyrus, a great feast was celebrated after the king had successfully undergone a most important "rite of passage" that concluded with his being symbolically reborn.27 Similarly, at the end of the Sed festival, an immense public feast traditionally was held. The reliefs in the sun temple of Niuserre, who, like Unas, reigned during the Fifth Dynasty, refer to 30,000 meals being provided at the Sed festival of the king.28 Surviving relief fragments from the pyramid temple of Unas that show
offering bearers carrying trays of produce may well be portraying preparations for the public feast at the end of his Sed festival, rather than funerary offerings for the dead king (see figs. 6.8 and 7.10). The pattern of a banquet being held after the successful accomplishment of the most demanding rituals involving the renewal of the kingship can be observed in other kingship festivals, both in Egypt and in neighboring Mesopotamia. At the New Year festival of Niuserre, / Page 198 / for example, more than 100,000 meals were served.29 The equivalent festival in Mesopotamia, the Akitil, also concluded with a great feast, following the successful liberation of the god Marduk from the "house of bondage."3o It is possible therefore that this last part of the offering liturgy took place during the final stages of the Sed festival ceremonies. Certainly the traditions of a great feast serve to cremind us once more that the offering and consumption of food did not occur in an exclusively funerary context.
In the Offering Liturgy of the north wall, any public aspect of the banquet is ignored. The focus is entirely on the ritual presentation of food to the king. The banquet commences with Thoth bringing the table of offer­ings before the king, as an "Eye of Horus" (utt. 82). Then come fourteen utterances, each preceded by the formula "Osiris Unas, take the Eye of Horns," followed by the name of the particular offering presented-cake, bread, beer, and so on (utts. 83-96). After this there is another purification of the king, this time with water and natron (utts. 108-9), then a further fourteen offerings of bread and cakes (utts. 110-23). The number fourteen has both lunar and Osirian significance, since it corresponds both to the cycle of the moon and to the mythological fact that Osiris was cut into fourteen pieces by Seth. It is as if in this first part of the great feast, the full cycle of the death and rebirth of both moon and Osiris is ritually enacted.
After this there are twelve utterances, all of which are meat offerings, save the second, which is of onions (utts. 124-35). As twelve is a number related to the solar cycle (the twelve hours of the day and the twelve hours of the night), it would appear that the great offering feast up to this point occurred against a cosmic backdrop of lunar and solar symbolism. Beyond this point, however, it is less easy to be sure of significant numerological correspondences. The twelve meat offerings are followed by five birds (utts. 136-40) and four more offerings of bread and cakes (utts. 141-44). These are followed by seven drink offerings (mostly different kinds of beer), each of two bowls, making fourteen bowls altogether (utts. 145-51). Then come figs (utt. 152), five different wine offerings (utts. 153-57), two offerings of bread (utts. 158-9), and again seven offerings of two bowls each of fruit and grain (utts.-60-66). The final five offerings are two bowls each of beans, beer, sweets, and so on (utts. 167-71).
If, as seems likely, the Offering Liturgy was not simply a "funerary" ritual but was also performed on and by the living king, then the offering of food in this final part of the liturgy can be understood as a feast celebrating the spiritual awakening of the king. Just as the moon dies for fourteen days and then returns to life again in the next fourteen days, and the sun journeys through the Underworld during the twelve hours of the night and / Page 199 / is then reborn in the morning to travel through the twelve hours of the day, so too does the king die and return to life. The great feast that forms the final part of the Offering Liturgy was a celebration of the king's return to life, and it was precisely this that occasioned the public festivities that in all likelihood accompanied this phase of the liturgy.
There is, in fact, a text on the east wall of the sarcophagus chamber that gives every indication that it is the living king who consumes the offerings, for the text begins with the officiating priest calling to the king:


Awake! Turn yourself about! So shout I. O king, stand up and sit down to a thousand of bread, a thousand of beer, roast meat of your rib-joints from the slaughter-house, and iteh­bread from the Broad Hall. The god is provided with a god's offering, the king is provided with this bread of his.31

Figure 7.11 shows a relief fragment from the pyramid temple of Unas depicting (in all probability) the king sitting in front of an offering table on which are arranged long slices of bread. In his left hand he holds the seshed cloth, which, as we have seen, was a symbol of the triumph of the human spirit over death.32

Figure 7.11. The king sits in front of an offering table on which are arranged long slices of bread. Relief fragment from the pyramid temple of Unas.

Page 198

"The number fourteen has both lunar and Osirian significance, since it corresponds both to the cycle of the moon and to the mythological fact that Osiris was cut into fourteen pieces by Seth. It is as if in this first part of the great feast, the full cycle of the death and rebirth of both moon and Osiris is ritually enacted."

 

OSIRIS = 89 89 = OSIRIS

8x9 = 72 72 =9x8

72 x 14

108

1+8

9

Page 198

"Then come fourteen utterances, each preceded by the formula "Osiris Unas, take the Eye of Horns," followed by the name of the particular offering presented-cake, bread, beer, and so on (utts. 83-96)."

 

 

6
OSIRIS
89
35
8
4
UNAS
55
10
1
4
TAKE
37
10
1
3
THE
33
15
6
3
EYE
35
17
8
2
OF
21
12
3
5
HORUS
81
27
9
27
Add to Reduce
351
126
36
2+7
Reduce to Deduce
1+8+0
8+1
2+7
9
Essence of Number
9
9
9

 

 

Page 198

"Then come fourteen utterances, each preceded by the formula "Osiris Unas, take the Eye of Horns," followed by the name of the particular offering presented-cake, bread, beer, and so on (utts. 83-96)."

 

 

O
=
6
  
27
OSIRIS UNAS TAKE THE EYE OF HORUS
351
126
36
O
=
6
  
27
OSIRIS UNAS TAKE THE EYE OF HORUS
351
126
36
O
=
6
  
27
OSIRIS UNAS TAKE THE EYE OF HORUS
351
126
36
O
=
6
  
27
OSIRIS UNAS TAKE THE EYE OF HORUS
351
126
36
O
=
6
  
27
OSIRIS UNAS TAKE THE EYE OF HORUS
351
126
36
O
=
6
  
27
OSIRIS UNAS TAKE THE EYE OF HORUS
351
126
36
O
=
6
  
27
OSIRIS UNAS TAKE THE EYE OF HORUS
351
126
36
O
=
6
  
27
OSIRIS UNAS TAKE THE EYE OF HORUS
351
126
36
O
=
6
  
27
OSIRIS UNAS TAKE THE EYE OF HORUS
351
126
36
O
=
6
  
27
OSIRIS UNAS TAKE THE EYE OF HORUS
351
126
36
O
=
6
  
27
OSIRIS UNAS TAKE THE EYE OF HORUS
351
126
36
O
=
6
  
27
OSIRIS UNAS TAKE THE EYE OF HORUS
351
126
36
O
=
6
  
27
OSIRIS UNAS TAKE THE EYE OF HORUS
351
126
36
O
=
6
  
27
OSIRIS UNAS TAKE THE EYE OF HORUS
351
126
36
   
84
  
378
First Total
4914
1764
504
   
8+4
  
3+7+8
Add to Reduce
4+9+1+4
1+7+6+4
5+0+4
   
12
  
18
Second Total
18
18
9
   
1+2
  
2+7
Reduce to Deduce
1+8
8+1
2+7
   
3
  
9
Essence of Number
9
9
9

 

 

SHAMANIC WISDOM IN THE PYRAMID TEXTS

THE MYSTICAL TRADITION OF ANCIENT EGYPT

Jeremy Naydler 2005

The Sarcophagus Chamber Texts

Page 199

"Figure 7.11 shows a relief fragment from the pyramid temple of Unas depicting (in all probability) the king sitting in front of an offering table on which are arranged long slices of bread. In his left hand he holds the seshed cloth, which, as we have seen, was a symbol of the triumph of the human spirit over death.32"

 

 

THE SUN

Tuesday, December 27, 2005

FRONT PAGE

"IT WASN'T DEATH THAT WON THE DAY. . HUMANITY TRIUMPHED"

 

 

4
PTAH
-
-
-
-
P+T
36
9
9
-
A+H
9
9
9

4
PTAH
45
18
18
-
-
4+5
1+8
1+8

4
PTAH
9
9
9

 

FOLLOW

THE

PATH OF PTAH

 

 

THE NATURE OF SHAMANISM

SUBSTANCE AND FUNCTIONS OF A RELIGIOUS METAPHOR

Michael Ripinsky Naxon

1993

Page 49

"In most cases the skin membrane is ornamented with designs, among which the number nine appearing sometimes in various aspects has an obvious symbolic significance, possibly as a product of three, three's.

In the Mongol cosmogony the number nine together with the planet Venus and the constellation of the Great Bear, particularly the star Polaris occupies central positions."

 

VE-NUS 9 9 SUN-EV

 

 

THE NATURE OF SHAMANISM

SUBSTANCE AND FUNCTIONS OF A RELIGIOUS METAPHOR

Michael Ripinsky Naxon

1993

Page 234

"13. G. M. Vasilevich, "Early Concepts about the Universe among the Evenks (Materials)!' (In): Henry N. Michael (ed.), Studies in Siberian Shamanism; p. 68 [see note 5].
The Norse tradition that recounts Odin's offering himself in sacrifice to himself loses, thus, much of its strangeness. It is not much else than a variant of the transculturally encountered myth of transformation. In this particular account, the god Odin, by his own hand, hangs for nine days and nine nights (the recurrent significance of the number 9, or 3 x 3) from the World Tree (Yggdrasil), which represents the junction to the Otherworlds. .- During this transformational process, very much in shamanistic order, he acquires nine magical chants."

 

Extract revised for OED Online

ninety, a. and n. Draft Revision Jan 2006

     5. ninety-nine Brit. (also 99 ),

http://www.oed.com/bbcwords/ninety.html

 

 

THE ELEMENTS OF THE GODDESS

Caitlin Matthews 1989

Page38

"This ennead of aspects is endlessly adaptable for it is made up of nine, the most adjustable and yet essentially unchanging number. However one chooses to add up multiples of nine, for example 54, 72, 108, they always add up to nine"

 

 

8
I-EM-HETEP
-
-
-
-
I
9
9
9
-
EM
18
9
9
-
HETEP
54
27
9

8
I-EM-HETEP
-
-
-

 

 

11
OSIRIS SOKAR
153
54
9
6
OSIRIS
89
35
8
5
SOKAR
64
19
1
11
OSIRIS SOKAR
153
54
9

 

 

OSIRIS UNAS TAKE THE EYE OF HORUS

OSIRIS UNAS TAKE THE I OF HORUS

 

THEN SINGS MY SOUL MY SAVIOUR GOD TO THEE HOW GREAT THOU ART HOW GREAT THOU ART

 
 
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