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 civilization,
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.”
After
this
short meeting with their good and trusted friend Thomas. Alizzed
and the scribe thanked
him most genuinely for the benefit of his wisdom, in the matter
of their quest. said their good byes, wished
the other well, a not unusual seven times, and of course,
promised, not to leave it quite so
long in the future.
THE
BULL OF MINOS
Leonard
Cottrell
Page90
"Out
in the dark blue sea there lies a land called Crete a
rich and lovely land washed by the waves on every side, densely
peopled and boasting ninety cities.
One
of the ninety towns is a great city called Knossos,
and there, for nine years , King Minos ruled
and en-joyed the friendship of almighty Zeus.
BELOVED
LOVE EVOLVE EVOLVE LOVE BELOVED LOVE
EVOLVE EVOLVE LOVE BELOVED
ON BEHALF
OF ALL GODS CREATION
THE
MAGIKALALPHABET
ADD
TO REDUCE REDUCE TO DEDUCE
I = 9
and R = 18
and 1 + 8 = 9
THEREFORE
WITHIN THE MAGIKALALPHABET THE ROOT NUMBER
OF
THE LETTER
I
is numerically placed at number 9
added
to R standing at 18 transposes
initially into 27
which
reduces via 2+7 into its root balance of
9
THE
TOTAL NUMERICAL ROOT VALUE OF THE ENGLISH ALPHABET
ISISIS
9
A+B+C+D+E+F+G+H+I+J+K+L+M+N+O+P+Q+R+S+T+U+V+W+X+Y+Z
First
Total = 351and 3+5+1 = 9
Second
Total = 1+2+3+4+5+6+7+8+9+1+2+3+4+5+6+7+8+9+1+2+3+4+5+6+7+8
Second
Total = 126 and 1+2+6
THE
BLESSED DREAM
OF
THE
RAINBOW COVENANT
AZAZAZAZAZAZAZAZAZZAZAZAZAZAZAZAZAZA
A |
B |
C |
D |
E |
F |
G |
H |
I |
J |
K |
L |
M |
N |
O |
P |
Q |
R |
S |
T |
U |
V |
W |
X |
Y |
Z |
1 |
2 |
3 |
4 |
5 |
6 |
7 |
8 |
9 |
10 |
11 |
12 |
13 |
14 |
15 |
16 |
17 |
18 |
19 |
20 |
21 |
22 |
23 |
24 |
25 |
26 |
WITH EPISODIC SENSE OF
DE JAVU THE FAR YONDER SCRIBE AND OFT TIMES SHADOWED
SUBSTANCES WATCHED IN FINE
AMAZE
THE
ZED ALIZ ZED
IN SWIFT REPEAT SCATTER
THE SACRED NUMBERS AMONGST THE LETTERS OF THEIR PROGRESS
AT THE THOUGHT OF THE NINTH
RAM WHEN IN CONJUNCTION SET THE FAR YONDER SCRIBE MADE
RECORD OF THE FALL
LOVE DIVINE DIVINE LOVE
9 9 9 9 9 9 9 9 9 6 6 6
6 6 6 6 6 6
THAT LIGHT THAT
THAT LOVE THAT
THAT DIVINE LOVE LIGHT
THAT
A |
B |
C |
D |
E |
F |
G |
H |
I |
J |
K |
L |
M |
N |
O |
P |
Q |
R |
S |
T |
U |
V |
W |
X |
Y |
Z |
1 |
2 |
3 |
4 |
5 |
6 |
7 |
8 |
9 |
10 |
11 |
12 |
13 |
14 |
15 |
16 |
17 |
18 |
19 |
20 |
21 |
22 |
23 |
24 |
25 |
26 |
|
|
|
|
|
|
|
|
|
1+0 |
1+1 |
1+2 |
1+3 |
1+4 |
1+5 |
1+6 |
1+7 |
1+8 |
1+9 |
2+0 |
2+1 |
2+2 |
2+3 |
2+4 |
2+5 |
2+6 |
1 |
2 |
3 |
4 |
5 |
6 |
7 |
8 |
9 |
1 |
2 |
3 |
4 |
5 |
6 |
7 |
8 |
9 |
1 |
2 |
3 |
4 |
5 |
6 |
7 |
8 |
A |
B |
C |
D |
E |
F |
G |
H |
I |
J |
K |
L |
M |
N |
O |
P |
Q |
R |
S |
T |
U |
V |
W |
X |
Y |
Z |
1 |
2 |
3 |
4 |
5 |
6 |
7 |
8 |
9 |
1 |
2 |
3 |
4 |
5 |
6 |
7 |
8 |
9 |
1 |
2 |
3 |
4 |
5 |
6 |
7 |
8 |
THE
BLESSED
MAGIKALALPHABET
The reference to self as expressed
in the letter I is a constant reiteration
of the holy symbol indicating the 9th position
occupied by this letter within The English Alphabet.
The English language
transmuted into number is one of the main conduits
through which appear clearer understanding of
those refracted patterns, apparently random describing
the energies which intermingled within the great here and
now, are considered the living experience of reality.
I = 9
Me = 18
and
1 + 8 = 9
Ego = 27 and
18 then 1 + 8 = 9
Conscience
= 90 and
45 then 4 + 5 = 9
Self = 42 =
15 = 6
Soul = 67
= 13 = 4
ZEDALIZZED
presents a back to
front look at the mirrored image
A+B+C+D+E+F+G+H+I+J+K+L+M+N+O+P+Q+R+S+T+U+V+W+X+Y+Z
The root value of
each word is arrived by adding together its numerical placing
within the English Alphabet
For example the letter
A is 1 and the letter Z
is 26, and 2+6 is
8
Distilled to its
essence of number A + Z transcribed into
number is 9
ISIS
as number 9, 19,9,19 reduces via 9,1,9,1
to 20 and finally
2+0 =2
OSIRIS
as number 15, 19, 9, 18, 9,19 reduces
via 6, 1 ,9 ,9, 1 to 89 and
8+9 =17
After 1+7
the root number for OSIRIS Lord of the underworld
is revealed as number 8
IRIS
9 + 18 + 9 + 19 becomes 9 + 9 + 9 +
1 IRIS
SIRIUS
19, 9. 18, 9, 21, 19 becomes
1, 9, 9, 9, 3, 1
CONSIDER
SECRET CHAMBERS
Robert Bauval
1
999
Page 82
THE EYE AND THE IRON THRONE
OF OSIRIS
"There is a great deal of debate
and confusion concerning the etymology of the name Osiris
and the mysterious symbols attached to it. It may , surprise the
reader to learn that the name is not Egyptian but Greek. The true
and original name of the god in its most ancient form was As-Ar
or Ausar, composed by two hieroglyphic signs of the 'throne' and
the 'eye'.
Page 83
It is only much later, around 500
BC or so, that the Greeks gave it its classical pronounciation.
The 'throne' almost certainly symbolises the 'throne of Osiris'
or, more generally, the 'throne of divine kingship' -and in its
other-worldly connotation, it may also stand for the 'throne of
Osiris in the Duat'. Such a conclusion conforms with the role
and function of Osiris as 'Lord of the Duat' and, at any rate,
is confirmed by the many depictions in funerary art showing Osiris
sitting on a throne in the so-called 'Judgement scene' where the
god dispatches his verdict on the souls of the dead. There is
an interesting variation of this depiction, however, in which
Osiris is seen sitting on his throne placed on the summit of a
pyramid or mound (see Fig. 13).107 Concerning this
last, Rundle Clark had this to say:
In this version (depiction) the central
object is a mound which is approached by steps. Inside is either
the recumbent figure of Osiris or a figure which represents him
illumined by the night sun during its underworld journey. The
stepped hill is, of course, the Primeval Mound, but this time
it is given directions. The goddesses of North and South, and
sometimes signs for East and West, decorate the outside of the
steps. . . .Above the mound Osiris sits enthroned, protected sometimes
by a goddess, and approached by Horus and Thoth and a peculiar
being carrying two stiff serpents arranged in an X. The first
god (Horus) to approach Osiris presents him with the Horus Eye
- the old motif of the recovery of Osiris which is as old as the
Pyramid Texts. .. The figure with the crossed serpents is probably
the Divine Word. . .108
One of the most potent symbols of ancient Egypt
is the Udjet sign, which is depicted by an 'eye'. So ingrained
was this symbol that it has survived to this day, generally used
as a talisman to ward off evil and danger .109 Although the term
Udjet is of the feminine gender, the 'eye' is that of a falcon
and is clearly associated with primitive falcon gods such as Horus
and Sokar110 In his detailed study of the Udjet symbol,
R.T. Rundle Clark shows that the 'eye' was also associated
with the sun and the moon that represented the two eyes
of the cosmic falcon. 111 Since one of these 'eyes', the
moon, wanes and waxes in a cycle of one month, the ancients used
numerical fractions of the value one to design the Udjet symbol;
the act of 'putting together' the Udjet-eye symbolised the return
of the full moon which, according to Clark, signalled the idea
'that all is well' and that 'Maat', the cosmic order, is undisturbedl12:
I am seeking the Eye of Horus, that I might bring it back and
count it. . . I am Thoth who brings back Maat . . . I am he who
returns the Udjet Eye, I am he who abolishes its dimness, when
its brightness was damaged. . . in the House of the Moon. . .
113
"I am seeking the
Eye of Horus, that I might bring it back and count it."
THAT
I
ISISIS
9
SECRET CHAMBERS
Robert Bauval
1
999
Page 84
"Egyptian literature is full
of references to the 'bringing back of the Eye'. This strange
motif, for example, is repeated no less than four hundred times
in the spells and incantations of the Pyramid Texts and many scores
more throughout the whole corpusof these ancient texts. The thematic
myth associated with the 'eye of Horus' revolves around
an epic battle that supposedly took place between Horus and his
uncle Seth, with these two deities quarrelling over the throne
of Osiris. After a raging fight that went on for several years,
Horus lost his left eye and Seth lost his testicles.114 The battle
finally ends when Thoth intervenes and persuades the contenders
to put their case for arbitration before the council of the gods,
known sometimes as The Great Ennead115 The outcome is in favour
of Horus, who is crowned as the first legitimate divine king of
the Osirian Kingdom. As soon as his coronation is over, Horus
journeys into the realm of the Underworld-Duat in search of the
'body' of his father, Osiris. He then presents to the listless
body of Osiris the 'Eye', whence Osiris is immediately revived:
THE
I
OF
HORUS
"O Osiris the king, I bring
to you the Eye of Horus . . .O Osiris the king, Horus has put
his Eye on your brow in its name of Great-of-Magic . . . Live,
O my father Osiris the king, for I set for you the Eye of Horus
on you116
O Horus who is (also) this Osiris
the king, take the uninjured Eye of Horus. O Horus who is this
Osiris the king, I paint it on your face for you, for Horus painted
his uninjured Eye. O king, I attach your eyes to your face for
you intact, so that you may see with them. . .117
O my father the king, the doors
of the sky are opened for you. . . stand up and see this, stand
up and hear this which your son Horus has done for you: he smites
him (Seth) who smote you. . .118.
. . may you remove yourself to the sky upon your iron throne...
119
Stand up for me, O my Father; stand up for me, O Osiris the king,
for I am indeed your son, I am Horus. . . I have installed you,
of my father Osiris the king, upon the throne. . . "120"
HORUS
SET SON SET
I
ISISIS
9
ME |
18 |
18 |
9 |
|
EYES |
54 |
18 |
9 |
|
EYE |
35 |
17 |
8 |
|
YOU |
61 |
16 |
7 |
|
YOURS |
98 |
26 |
8 |
|
OSIRIS |
89 |
35 |
8 |
|
HORUS |
81 |
27 |
9 |
|
SECRET CHAMBERS
Robert Bauval
1
999
Page 86
"This word is formed by three
signs, an 'eye-shaped' symbol, an 'owl' and a 'standard
or post', all forming the phonetic word 'M(e)r'. Edwards
showed that the determinative for the word 'r', which means 'to
ascend', is, in fact, the sign to denote a stepped pyramid or
Primeval Mound.124 He then pointed out that the 'm'
sign, which means 'place', has led him to conclude that the word
'Mer', therefore, could mean 'the place of Ascension'."
MER
TRANSPOSED VIA THE MAGIKALALPHABET
M = 13 1+3 = 4
E = 5
R = 18 1+8 = 9
First transposition. Total 13+5+18
= 36 and 3+6 establishes a numerical root value for
the word MER of 9
Second transposition. Total 4+5+9
= 18 and 1+8 = 9
THINK
THE 99 NAMES OF GOD
I = ME, R. AND MER = 9
AND 9 = ME AND ME = I AND I = 9 AND 9 IS THE I
OF
THAT I THAT
ISISIS
THINK ME THINK
MASS ENERGY ISISIS ENERGY MASS
M + E = E + M
5 + 13 = 18 and
1+ 8 = 9 9 = 8 + 1and 18 = 13 + 5
THE PRIMEVAL MOUND KNOWN AS
THE
OMPHALOS
Page 88
"In these passages from the
Pyramid Texts we are thus provided with a potent link between
the 'Eye' and 'Throne' symbols, both now merging with the
resurrection or reawakening of Osiris in his tomb. Let
us hold this strange imagery in our mind while we
return to the depictions in Fig. 10 (fig omitted) showing the
Primeval Mound and the House of Sokar. In this depic-tion
it is obvious that the throne is intended to represent the 'Benben'
symbol, for it was the latter that was deposited by the Bennu-Phoenix
on the summit of the original Primeval Mound whe)'1 the new age
was / Page 85 /announced. And this imagery, of course, takes us
to the monumental pyramids themselves, for as we have noted for
many researchers including Dr I.E.S. Edwards the stepped pyramids
of the third Dynasty were almost certainly representative of the
Primeval Mound.121 Indeed, the hieroglyphic sign of
a stepped pyramid was often used to denote the Primeval Mound.122
It is also known that the true, smooth-faced pyramids of the Fourth
Dynasty, which include the Giza group, incor-porated within their
structural core a stepped pyramid, a fact that is very suggestive
that they, too, were to be regarded as symbolic of the Primeval
Mound.123 In Fig. 13 (figure omitted) showing the Primeval
Mound on which Osiris is seated on the throne, the Mound
itself is fixed along the four astronomical directions, again
a strong clue that it is meant to represent a classical pyramid
monument whose four sides were always aligned towards the four
astronomical (or cardinal) directions. This notion is / Page 86
/ further strengthened by the analysis made by Dr Edwards for
the word 'Mr', which stood for 'pyramid'. This word is
formed by three signs, an 'eye-shaped' symbol, an 'owl'
and a 'standard or post', all forming the phonetic word 'M(e)r'.
Edwards showed that the determinative for the word 'r', which
means 'to ascend', is, in fact, the sign to denote a stepped pyramid
or Primeval Mound.124 He then pointed out that the
'm' sign, which means 'place', has led him to conclude that the
word 'Mer', therefore, could mean 'the place of Ascension'.125
THINK
AGAIN
99 NAMES OF GOD THAT GOD OF
NAMES 99
I = ME + R. AND M+E+R
= 9 AND 9 = ME AND ME = I AND I = 9 AND 9 IS THE I
THINK
MOTHER
ME OTHER THE OTHER ME
14 |
NEBUCHADNEZZAR |
|
|
|
|
|
|
|
N+E+B+U+C |
|
45 |
|
18 |
|
9 |
|
H+A |
|
9 |
|
9 |
|
9 |
|
D+N |
|
18 |
|
9 |
|
9 |
|
E+Z |
|
31 |
|
13 |
|
4 |
|
Z+A |
|
27 |
|
9 |
|
9 |
|
R |
|
18 |
|
9 |
|
9 |
|
|
|
|
|
|
|
|
|
NEBUCHADNEZZAR |
|
148 |
|
76 |
|
49 |
|
|
|
1+4+8 |
|
7+6 |
|
4+9 |
|
|
|
13 |
|
13 |
|
13 |
|
THIRTEEN |
|
|
|
|
|
|
|
THIRTEEN |
|
99 |
|
45 |
|
9 |
THE PRIMEVAL MOUND KNOWN AS
THE
OMPHALOS
Page 88
"In these passages from the
Pyramid Texts we are thus provided with a potent link between
the 'Eye' and 'Throne' symbols, both now merging with the resurrection
or reawakening of Osiris in his tomb. Let us hold this strange
imagery in our mind while we return to the depictions in Fig.
10 (fig omitted) showing the Primeval Mound and the House of Sokar.
In this depic-tion it is obvious that the throne is intended to
represent the 'Benben' symbol, for it was the latter that was
deposited by the Bennu-Phoenix on the summit of the original Primeval
Mound whe)'1 the new age was / Page 85 /announced. And this imagery,
of course, takes us to the monumental pyramids themselves, for
as we have noted for many researchers including Dr I.E.S. Edwards
the stepped pyramids of the third Dynasty were almost certainly
representative of the Primeval Mound.121 Indeed, the
hieroglyphic sign of a stepped pyramid was often used to denote
the Primeval Mound.122 It is also known that the true,
smooth-faced pyramids of the Fourth Dynasty, which include the
Giza group, incor-porated within their structural core a stepped
pyramid, a fact that is very suggestive that they, too, were to
be regarded as symbolic of the Primeval Mound.123 In
Fig. 13 (figure omitted) showing the Primeval Mound on which Osiris
is seated on the throne, the Mound itself is fixed along the four
astronomical directions, again a strong clue that it is meant
to represent a classical pyramid monument whose four sides were
always aligned towards the four astronomical (or cardinal) directions.
This notion is / Page 86 / further strengthened by the analysis
made by Dr Edwards for the word 'Mr', which stood for 'pyramid'.
This word is formed by three signs, an 'eye-shaped' symbol, an
'owl' and a 'standard or post', all forming the phonetic word
'M(e)r'. Edwards showed that the determinative for the word 'r',
which means 'to ascend', is, in fact, the sign to denote a stepped
pyramid or Primeval Mound.124 He then pointed out that
the 'm' sign, which means 'place', has led him to conclude that
the word 'Mer', therefore, could mean 'the place of Ascension'.125
THINK
99 NAMES OF GOD THAT GOD OF
NAMES 99
I = ME + R. AND M+E+R
= 9 AND 9 = ME AND ME = I AND I = 9 AND 9 IS THE I
THINK
MOTHER
The good brother Robert continues
his story.
"Now it is unquestioned that
the only physical objects that could literally be said to have
'ascended' to the summit of monumental pyramids were, of course,
the Benben pyramidions, the symbols of the astral 'soul' of the
transfigured Osiris-king. Thus in Fig. 13 we have the symbols
of Osiris (or his 'soul'), the 'eye' and the 'throne', all meeting
together at the summit of the Primeval Mound or pyramid - which
should now make it clear to us that, on the one hand, the symbol
of a Benben Stone with the Eye, especially when placed on the
top of the 'Primeval Mound' or Pyramid, is fully interchangeable
with, on the other hand, the symbol of 'the throne with the eye'
- the latter forming the name of Osiris. Algebraically then, Benben
with Eye = Throne with Eye = Osiris.
The reader is now asked to recall how, in the Pyramid Texts, the
original Benben Stone was said to be made of iron ('star' matter,
i.e. meteoritic iron). It is, therefore, very significant to note
that in the Pyramid Texts the 'throne' of Osiris is frequently
said to be made of 'iron', the same cosmic stuff from which the
'bones' of the astral souls were also made:
I [the Osiris-king] ascend to the sky. . . I sit on this iron
throne of mine. . .126
May you [the Osiris-king] remove yourself to the sky upon your
iron throne. . .127
You will ascend to the sky. . .
you being seated upon your iron throne. . . you have traversed
the Winding Waterway in the north of the sky as a star. . . the
Duat has grasped your hand at the
place where Orion is . . . (the celestial 'Giza '?)128
Now here is the consequence of all this:
the idea of the returning phoenix coming to 'the place where Orion
is' (i.e. the celestial Gizal29) in order to announce a new messianic
age is symbolised by the act of placing a capstone on top of a
monumental pyramid. An idea, of course, that is also applicable
to the return of a messianic figure at the opening of a new age
which, in Christian lore, suggests similarities with the 'Second
Coming' of Christ. Page 87 / Fig. J S. Pyramid texts. Note 'throne
and eye' name of Osiris compounded
with the name of the pharaoh Unas (in the cartouche).
The reader will notice, however, that in Fig.
13 there is within the Pyramid/Mound itself another figure, that
of a hawk-headed mummified man lying on its back. Rundle Clark
described this mysterious entity as the 'recumbent figure of Osiris
or a symbol which represents him'. But what symbol could that
be? A clue is given by Wallis Budge in his description of the
combined god Osiris-Sokar 'in which he appears as a hawk-headed
mummy'.130 There is, too, an almost identical recumbent hawk-headed
figure depicted on the wall of the temple of Denderah in Upper
Egypt which is also referred to as Sokar-Osiris of Busiris131
(see Fig. 8) . Here we see Sokar-Osiris lying on a catafalque
or bed the base of which is shaped like the Aker lion; on one
side of the bed stands the goddess Isis, and on the other side
Nephtys.132 It is clear that by equating this imagery to the statement
made in the Shabaka Stone quoted on page 66 we get, in fact, the
very same imagery in words.
Bearing all this in mind, let us now compare
Fig. 1 showing the Fifth Division and the House of Sokar with
Fig. 10 showing the stepped pyramid/Mound and Osiris on his throne.
In Fig. 13 we see the god Sokar holding the plumes of the giant
serpent in the House of Sokar surmounted by a Pyramid/Mound, and
in Fig. 13 we see the same entity lying within or under a stepped-pyramid/Mound.
The 'Mound' in Fig. 13 is, as Rundle Clark pointed out, a representation
of the 'Creation Mound'. But what of the 'Mound' in Fig. 10? Let
us examine this / Page 87/ 88 / Let us examine this / 'Mound'
more closely. At the top of the Mound in Fig. 10 are two symbols,
one a human head and the other a bell-shaped object (identified,
as we have seen earlier, as an omphalos or sacred geodetic marker)"
8 |
O |
M |
P |
H |
A |
L |
O |
S |
|
|
|
|
|
|
|
|
|
|
|
|
15 |
13 |
16 |
8 |
1 |
12 |
15 |
19 |
+ |
= |
99 |
9+9 |
= |
18 |
1+8 |
= |
9 |
NINE |
9 |
|
6 |
4 |
7 |
8 |
1 |
3 |
6 |
1 |
+ |
= |
36 |
3+6 |
= |
9 |
|
|
9 |
NINE |
9 |
|
O |
M |
P |
H |
A |
L |
O |
S |
|
|
|
|
|
|
|
|
|
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|
O |
M |
P |
H |
A |
L |
O |
S |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
8 |
|
|
|
|
|
|
|
|
|
|
|
|
8 |
EIGHT |
8 |
|
O |
M |
P |
H |
A |
L |
O |
S |
|
|
|
|
|
|
|
|
|
|
|
|
6 |
|
|
8 |
|
|
6 |
10 |
+ |
= |
30 |
3+0 |
= |
3 |
|
|
3 |
THREE |
3 |
|
1+5 |
|
|
|
|
|
1+5 |
1+9 |
|
|
|
|
|
|
|
|
|
|
|
|
15 |
|
|
8 |
|
|
15 |
19 |
+ |
= |
57 |
5+7 |
= |
12 |
1+2 |
= |
3 |
THREE |
3 |
8 |
O |
M |
P |
H |
A |
L |
O |
S |
|
|
|
|
|
|
|
|
|
|
|
|
15 |
13 |
16 |
8 |
1 |
12 |
15 |
19 |
+ |
= |
99 |
9+9 |
= |
18 |
1+8 |
= |
9 |
NINE |
9 |
|
1+5 |
1+3 |
1+6 |
|
|
1+2 |
1+5 |
1+9 |
|
|
|
|
|
|
|
|
|
|
|
|
6 |
4 |
7 |
|
|
3 |
6 |
10 |
+ |
= |
36 |
3+6 |
= |
9 |
|
|
9 |
NINE |
9 |
|
|
|
|
|
|
|
|
1+0 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
1 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
8 |
1 |
|
|
|
+ |
= |
9 |
|
|
9 |
|
|
9 |
NINE |
9 |
|
6 |
4 |
7 |
8 |
1 |
3 |
6 |
1 |
+ |
= |
36 |
3+6 |
= |
9 |
|
|
9 |
NINE |
9 |
Brother Robert, having paused to
take breath continued onwards ever onwards, ever upwards, always
and forever keeping
THAT ISISIS I OF EYES
REACHING TOWARDS THE SUMMIT
OF
THE
MAGIC
MOUNTAIN
SECRET CHAMBER
THE QUEST FOR THE HALL OF RECORDS
Robert Bauval
1999
Page 87/ 88 / "Let us examine
this / 'Mound' more closely. At the top of the Mound in Fig. 10
are two symbols, one a human head and the other a bell-shaped
object (identified, as we have seen earlier, as an omphalos
or sacred geodetic marker)") which is flanked by two kites.133
The two kites, according to Egyptologist George Hart, symbolise
the goddesses Isis and Nephtys134 - again a pictorial depiction
of what is in the Shabaka text. Rundle Clark explains further
by saying that the omphalos-shaped object is yet another hieroglyphic
sign to denote the Primeval Mound.I35 As for the human head that
crowns the Pyramid/Mound, the hieroglyphic texts that accompany
it state that this is 'the flesh of Isis who is above the sand
of the land of Sokar,.I36 Now the name of Isis, like that of Osiris,
is a Grecian derivative. The true name of the goddess in the ancient
Egyptian language is Ast, which in its oldest form was written
with two signs, one of which was a 'throne'. We can now see that
the 'throne' of Isis, the omphalos-shaped object and the 'throne'
and 'eye' of Osiris all merge in the complex symbolism of the
Primeval Mound and, by extension, also of the original Benben/Pyramidion
capstone. The star sirius, as we shall see later, is also
representative of Isis, and could also be interchanged with these
symbols at the top of the 'Mound'. But there is more. according
to George Hart again, the Pyramid/Mound is representative of the
desert 'tomb of Osiris', i.e. the 'burial place of Osiris'
in the 'House of Sokar' in Rostau (i.e. Giza).137 it
thus follows that the stepped- pyramid/Mound in which lies the
recumbent hawk-headed figure is representative of the 'tomb of
Osiris-Sokar' at giza. As for the huge recumbent sphinx called
Aker which protects this 'tomb', we have already seen how many
agree that it represents the Great Sphinx of Giza (i.e.
Rostau). The overall conclusion is thus inevitable: the
Egyptians, from the earliest of times, believed that somewhere
underneath the bed- rock of Giza, and more specifically somewhere
underneath the area where the Great Sphinx stands, was to be found
the 'tomb of Osiris'.
Intriguingly, however, all these depictions and interchanging
symbols are also extremely suggestive that this tomb is in the
form of a pyramidal structure or 'Mound'. Could it not be that
the various connections between the 'throne of Isis', the idea
of a 'star' and the symbol of the Benben may, in themselves, also
point to another secret chamber concealed within the core
of the Great Pyramid or Simon Cox's 'Mound'? We shall review the
evidence which leads to such an exciting conclusion for the Great
Pyramid later on. Meanwhile the reader should also bear in mind
that we shall also later see how [1] the goddess Isis was herself
identified with the star Sirius whose hieroglyphic
name, 'Sept', is composed of the signs denoting a Benben
and a 'five-pointed star'; [2] / Page 89 / how the Benben and
the five-pointed star meet up in the 'missing' capstone of the
Great Pyramid of Giza; and [3] how the southern shaft of
the Queen's Chamber in the Pyramid was not only directed to Sirius
but that at its end, two hundred feet deep into the heart of the
Pyramid, lies a small 'door' which many believe could lead to
a secret chamber.
In the meantime I was faced with a web of tantalising and complex
ideas which although they were floating next to each other in
my mind, nonetheless lacked that catalyst I needed to bring them
together. Yet at the same time I could not shake off the strong
feeling that here, in this strong brew of symbols, was the rudiments
of an arcane 'message' which, like the proverbial X on a treasure
map, seemed to mark the location of the Fifth Division of the
'Duat', i.e. the House ofSokar, somewhere. in the Giza necropolis.
As strange as it seemed, it was as if I was being 'guided' by
the star Sirius whose rays, as it were, illuminated the deep and
dormant recesses of my memory. But how could this be? Why did
such strange and 'far out' ideas trouble my mind? And why, too,
was I making an almost unconscious association of that star with
the 'missing' capstone of the Great Pyramid? It did not make any
sense. Yet to another side of my mind, a side that responded not
with the limitation of the rational process but rather with the
intuitive and creative faculties, it did seem to make 'sense'.
Was I perhaps being made receptive, in some strange and inexplicable
way, to some powerful subliminal message that was locked in the
symbolic stellar lore of the ancient Pyramid builders and their
cuI tic images? A 'message' which was not primarily intended for
me or indeed for anyone else today, but had been long ago aimed
at primed initiates of the Heliopolitan cult? Was I the unsuspecting
victim - or beneficiary - of a devastatingly powerful Hermetic
device?
It was at that point of impasse in my investigation that I suddenly
remembered the so-called 'wider plan' of the star correlation
theory presented in my first book, The Orion Mystery. In
a section of that book termed 'Signpost to the Benben Stone',
I had shown how the vast region which encompassed the Giza necropolis,
the temple of Heliopolis and a third site known as the Khem (the
Letopolis of the Greeks)138 together defined over the landscape
a huge 'Pythagorian' right-angled triangle (see Figs 16 and 19).139
Let us note in passing that the name Khem is extremely reminiscent
of the name 'Khemmis', the latter being the place on the west
bank of the Nile in the Delta region where, according to Egyptian
mythology, Isis gave birth to Horus. 140 I had also suggested
that the three corners of this 'Pythagorian' triangle were probably
specifically and deliberately marked by [1] the apex of the Great
Pyramid; [2] the apex of the Heliopolitan 'Mound' (the Benben);
and [3] the apex of a / (page 90 Figure16 0mitted) / Page 91/
tower that had apparently once stood at Khem-Letopolis.141 Much
in this curious geometrical arrangement was suggestive that the
link between these three sites provided a sort of giant 'signpost'
that led to the entrance of the Great Pyramid and, ultimately,
through the narrow shafts shooting skywards toward 'the place
where Orion is' which the Pyramid Texts tell us is where the 'gates
of the Duat', i.e. Rostau, could to be found142:
I shall not be turned back at the gates of the Duat. I ascend
to the sky with Orion
. . . I am one who collects for himself his efflux in front
of Rostau . . .143
You will ascend to the sky. . . you being seated upon your iron
throne. . . you have traversed the Winding Waterway in the north
of the sky as a star. . . the Duat has grasped your hand at the
place where Orion is. . .144
In this ground plan, furthermore, I had shown how the Great Pyramid
itself represented a star in Orion's belt, Zeta Orionis,
and how Khem- Letopolis probably represented the corresponding
position of the star Sirius near the west banks of the Milky Way.145
With these thoughts in mind, I also recalled a statement made
by the French Egyptologist George Goyon in connection with the
Great Pyramid which now, in the light of what has just been said,
took on a new and eerie significance. 'The monument,' Goyon had
written, 'was placed under the stellar protection of the god Horus.
. .,146We shall see later how the 'star' of Horus was, in actual
fact, also the star Sirius. Suffice at this stage to mention that
in the ancient Pyramid Texts, as well as in all other religious
literature of ancient Egypt, the stellar Horus was said to have
been born from the 'womb of Sot his', the name given by the Greeks
of Egypt to Isis-Sirius. 147 In The Orion Mystery there
is an appendix entitled 'The Survival of the Star Religion' where
I presented a detailed analysis on how in ancient Egyptian texts
- such as the Carsberg I Papyrus, for example - the apparent nine-months
(273 days) cycle of the star Sirius measured from its meridian
passage was likened to the gestation cycle of the human foetus
- which led me to conclude that the 'seeding of the womb of the
goddess Sirius-Isis' mentioned in the Pyramid Texts was probably
imagined to take place when Sirius was observed at the south meridian
at dawn.148 During the Pyramid Age this important event occurred,
incidentally, some twenty days before the autumn equinox when
the sun was right on top of the 'scales' of the zodiacal constellation
of Libra. 149 The zodiacal constellation of Libra was almost certainly
associated with the cosmic 'scales' often seen in funerary vignettes
depicting the so- called Judgement Scene of the 'weighing of the
heart' and where Osiris is /
Page 92 / shown seated upon his throne flanked by Isis and
Nephtys.150 The alignment of Sirius with the meridian axis of
the Great Pyramid and also the southern shaft of the Queen's Chamber
thus created a powerful sky- ground ritualistic setting for the
'seeding of the womb of Isis' with the embryo of the future Horus-king.151
I thus postulated that this was a powerful king-making ritual
which during the Pyramid Age may well have been enacted inside
the Queen's Chamber of the Great Pyramid with an ithyphallic statue
of the king (or perhaps even his mummy) placed in front of the
opening of the southern shaft.152 And it was this very shaft,
as we have said, that led to a 'door' deep within the core of
the Pyramid...
The probability for the existence of a secret chamber - or even
a second one - at Giza, under the Sphinx or inside the Great Pyramid,
is very high indeed. But assuming that secret chambers do exist
at Giza, concealed there by the original builders of that site,
then what would be their purpose? What cargo could be so precious,
so obsessively important to preserve, which could induce a people
to undertake such a vast and mind-boggling construction enterprise?
What could possibly have been considered so valuable, so meaningful,
so vitally necessary to posterity, to have it guarded by such
a mighty memorial?
One word springs to mind: 'knowledge'. The knowledge of Thoth.
I According to the most conservative estimates, there are 4500
years that separate us from the supposed construction of the Giza
necropolis. Could the system of knowledge of those ancients who
planned Giza have somehow survived through this immense period
of time? And was it inscribed, as all the ancient texts suggest,
on tablets and slabs by the hand of the god Thoth himself? Are
these safely preserved in hermetically sealed rooms? And, more
importantly, is there tangible or scientific evidence to verify
such a hypothesis? Has anyone tried? Who? And what have they found?
Yet before we tackle these provocative questions, we need to see
how a substantial portion of this legendary 'knowledge' might
have been transmitted across the ages through another route -
one so well concealed that it has hitherto escaped the attention
of the Egyptologists and historians altogether. Concealed, I will
suggest, in a 'place' that no one can reach with spade, scalpel
or radar, but only through an initiatory process that the 'knowledge'
was designed for. Because not all knowledge, as the ancient master
initiates knew so well, is something that one merely recorded
in books and inscriptions; rather, true knowledge was better 'deposited'
in a much vaster crucible and far more sophisti- cated device
at their disposal: the memory of man. As we shall
now see, / Page 93 /such powerful ideas may, indeed, have been
preserved by inserting them, like some archaic intellectual microchip,
deep into the body of new belief systems and promising religious
and intellectual movements, in order for them to be carried forward
through periods of danger and tribulations. And when the 'time
was right and good', these ancient ideas could be reawakened from
their millennial slumber."
SECRET CHAMBER
THE QUEST FOR THE HALL OF RECORDS
Robert Bauval
1999
Page 346
A MASTER-PLAN FOR THE THREE
PYRAMIDS OF GIZA
BASED ON THE CONFIGURATION OF THE THREE STARS OF THE BELT OF ORION
"The Pyramid Texts embody the
remnants of a well-structured star-cult, the main theme of which
was the transfiguration of the dead pharaohs into stars <1>.
Examination of the Pyramid Texts reveals that the dominant stars
of this cult were those of the constellation of Orion. The special
attention given to Orion can be understood in several ways: it
is the most striking of the constellations, in the archaic Period,
it happened to rise in midsummer at dawn (c.2600 BC), as though
a celestial herald of the forthcoming yearly nilotic flood. Consequently,
the appearance of Orion after a prolongued period of 'invisibility'
was taken as the celestial event preluding a new season of rejuvenation
and growth of nature as a whole. Mythologically, Orion was thus
seen as the celestial representation of Osiris, the god of rebirth/resurrection,
and with whom all the dead pharaohs, as star-gods, were identified
<2>. Thus the Pyramid Texts proclaim: 'Behold, he has come
as Orion, behold Osiris has come as Orion...O king, the sky conceives
you with Orion, the dawn-light bears you with Orion, you will
regularly ascend with Orion from the eastern region of the sky,
you will regularly descend with Orion into the western region
of the sky...' (pyr.820-822). 'O king, you are this great star,
the companion of Orion, who traverses the sky with Orion, who
navigates the Netherworld with Osiris, you ascend from the east
of the sky, being renewed in your due season, and rejuvenated
in your due time.' (pyr.882). 'Live, be alive! Be young beside
your father, beside Orion in the sky...' (pyr. 2180).<3>.
The Egyptian knew Orion under
the name of 'Sah'. They imagined 'Sah' as a male anthropomorphic
figure undoubtedly representing Osiris. Several drawings of 'Sah'
dating from the New Kingdom are known, notably from the tomb of
Senmut (south hall ceiling), where 'Sah' is depicted as a man
standing on a boat, holding the Ankh symbol in one hand and a
staff in the other, above his head are three large stars in a
row, the topmost star slightly deviated to the left (see plates)<4>.
There can be little doubt that these three stars are Zeta,
Epsilon and Delta Orionis -the Belt Of Orion-
which form the same characteristic pattern at the centre of the
constellation <5>. It is to be noted that this pattern has
not perceptibly changed since the time of the Pyramid Age (c.2700
BC-2150 BC). This is because these three stars are well-over 1000
light-years away, and consequently no proper motion is normally
registered for them. In any case, any undetected annual proper
motion would probably be below the l/lOOOth of a second level,
thus far too small for the span of time considered to cause any
perceptible change in the pattern of the three stars <6>.
In short, the characteristic pattern formed by the three stars
of the belt of Orion appears the same to us as it did to the Egyptians
who built the Great Pyramid (c.2600 BC).
OXFORD DICTIONARY OF ASTRONOMY
Ian Redpath
1997
Page 52
"Betelgeuse The star
AlphaOrionis, the tenth-brightest star in the sky. It is
an M2 supergiant and a semiregular variable, fluctuating between
magnitudes 0.0 and 1.3 in a period of several years, with an average
magnitude of 0.5. Its distance and luminosity are poorly determined.
Some estimates place it around 400 l.y. away, much closer than
the stars in the Orion Association, with a luminosity 5000 times
the Sun's. But if it is at the same distance as the Orion Nebula,
1400 1.y., its true luminosity would be over 50000 times the Sun's.
Betelgeuse is an extremely large star, hundreds of times the diameter
of the Sun. Its variations in brightness occur as it swells and
contracts in size.
Page341
"Orion (abbr. Ori, gen.
Orionis) A magnificent constellation on the celestial equator,
representing a great hunter of Greek mythology. Orion is
outlined by the prominent stars *Betelgeuse (Alpha Orionis),
*Rigel (Beta Orionis, the / Page 342 / Orion
Arm 342
constellation's brightest star), *Bellatrix (GammaOrionis),
and *Saiph (Kappa Orionis). A line of three stars,
* Alnilam (Epsilon Orionis), * Alnitak (Zeta Orionis).
and *Mintaka (Delta Orionis), make up the Belt of Orion.
The famous *Orion Nebula, M42, contains the multiple star
known as the *Trapezium. On the southern edge of the Orion
Nebula is the double star Iota Orionis, magnitudes 2.8 and 6.9.
North of the Orion Nebula is another bright nebula, NGC 1977,
and
further north again is the 5th-magnitude open cluster NGC 1981.
'Phis complex of nebulosity and clusters forms the Sword of Orion,
hanging from Orion's belt.
Sigma Orionis is an impressive multiple star of magnitudes
3.8, 6.6, 6.7, and 8.8. Eta Orionis is a close double,
magnitudes 3.8 and 4.8. The dark *Horsehead Nebula intrudes into
a faint strip of nebulosity, IC 434, which runs south of Alnitak.
The *Orionid meteors radiate from the constellation every October.
Orion Arm The local spiral arm of our Galaxy. The Sun lies
near its inner edge, that is, towards the galactic centre. All
the main naked eye stars are part of the Orion arm, including
those of Orion itself, The arm stretches towards Cygnus in one
direction, and towards Puppis andVela in the opposite direction.
Features in the Orion Arm include the *Gum Nebula, the *Orion
Nebula, the *North America Nebula, the *Cygnus Loop, and the *Great
Rift. The Orion arm was once thought
to be a connecting link between larger structures in our Galaxy;
hence it is sometimes also known as the Orion Spur.
Orion Association A large association of very young
stars of spectral types O
and B, centred on the *Orion Nebula, 1500 l.y. away. It is about
400 l.y. across and contains all the main stars of Orion, except
Betelgeuse. The area is still partly shrouded in gas from which
stars continue to fo1'In.
Orionid meteors A meteor shower showing modefate activity
between
October 15 and November 2. The activity pattern is complex, with
sevefal peaks and troughs, presumably reflecting the filamentary
nature of the meteor stream laid down over several perihelion
returns by *Halley'sComet. A broad maximum, with ZHR reaching
30, is seen fora couple ot'days around October 21, from a radiant
at RA 6h 24m, dec. +150 (between Betelgeuse and Gamma Geminorum).
Orionid meteors are very swift (geocentric velocity 66 km/s),
and a high proportion leave persistent trains, but most are
faint.
Orion Molecular Clouds A group of large clouds of gas and
dust 1500 l.y. away in the constellation Orion, the nearest examples
of * giant molecular clouds. Each cloud is over 100 l.y. across
and contains more than 100000 solar masses of gas, mostly in the
form of hydrogen molecules. The young stars of Orion formed from
these clouds within the last 10 million years. New stars aIle
stin forming in dense
molecular cores within the clouds, hidden from sight by
the dust, but detectable as
sources of infrared and molecular radiation. The best-known molecular
cores are
designated OMC-l and OMC-2. \.
Orion Nebula A large and bright nebula, 1500l.y. away in
the constellation
Orion; also known as M42 or NGC 1976. The nebula covers more than
10 x 1. of
sky and is faintly visible to the naked eye as a fuzzy patch around
the multiple star
Theta 1 Orionis, also known as the *Trapezium, The ultraviolet
light from the
Trapezium stars ionizes the nebula. The Orion Nebula is over 20
l.y. in diameter, and contains several hundred solar massesot'
ionized gas. It forms al hot blister on the near side of one of
the massive *Orion Molecular Clouds.
Orion Spur Alternative name for the *Orion Arm of our Galaxy,
given when it was thought to be a branch of the *Perseus Arm.
5 |
ALPHA |
38 |
|
20 |
= |
2 |
ORIONIS |
99 |
|
45 |
|
9 |
|
4 |
BETA |
28 |
|
10 |
= |
1 |
ORIONIS |
99 |
|
45 |
|
9 |
|
5 |
GAMMA |
35 |
|
17 |
= |
8 |
ORIONIS |
99 |
|
45 |
|
9 |
|
5 |
DELTA |
42 |
|
15 |
= |
6 |
ORIONIS |
99 |
|
45 |
|
9 |
|
7 |
EPSILON |
90 |
|
36 |
= |
9 |
ORIONIS |
99 |
|
45 |
|
9 |
|
4 |
ZETA |
52 |
|
16 |
= |
7 |
ORIONIS |
99 |
|
45 |
|
9 |
|
3 |
ETA |
26 |
|
8 |
= |
8 |
ORIONIS |
99 |
|
45 |
|
9 |
|
5 |
THETA |
54 |
|
18 |
= |
9 |
ORIONIS |
99 |
|
45 |
|
9 |
|
4 |
IOTA |
45 |
|
18 |
= |
9 |
ORIONIS |
99 |
|
45 |
|
9 |
|
5 |
KAPPA |
45 |
|
18 |
= |
9 |
ORIONIS |
99 |
|
45 |
|
9 |
|
6 |
LAMBDA |
33 |
|
15 |
= |
6 |
ORIONIS |
99 |
|
45 |
|
9 |
|
2 |
MU |
34 |
|
7 |
= |
7 |
ORIONIS |
99 |
|
45 |
|
9 |
|
2 |
NU |
35 |
|
8 |
= |
8 |
ORIONIS |
99 |
|
45 |
|
9 |
|
2 |
XI |
33 |
|
15 |
= |
6 |
ORIONIS |
99 |
|
45 |
|
9 |
|
7 |
OMICRON |
87 |
|
42 |
= |
6 |
ORIONIS |
99 |
|
45 |
|
9 |
|
2 |
PI |
25 |
|
16 |
= |
7 |
ORIONIS |
99 |
|
45 |
|
9 |
|
3 |
RHO |
41 |
|
23 |
= |
5 |
ORIONIS |
99 |
|
45 |
|
9 |
|
5 |
SIGMA |
49 |
|
22 |
= |
4 |
ORIONIS |
99 |
|
45 |
|
9 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
792 |
|
|
|
|
|
|
|
|
|
|
SECRET CHAMBERS
Robert Bauval
1
999
Page 46
"The point that is being made
here is that there existed a sacred science in Egypt that could
only be imparted to gifted individuals with a strong predisposition
for intuitive learning - the type of learning that is done with
the human apparatus of perception, with the fine tuning of the
five senses such that they functioned jointly as super receivers
and transmitters of messages. Thus the initiation or training
of natural magicians was to fine-tune the sensory perception.
Anyone can fine-tune his sense to 'read' the messages of nature.
However, to be a magician is to be able to reverse the process,
i.e. to transmit the messages to others by using the 'language
of the gods'. This is the arcana arcanorum, the ultimate
secret of the magician. Thoth, the inventor of this magic, was
supreme in its application. Equipped with such a cognition of
Thoth, we can now examine the purpose of his divine mission as
'messenger' of the gods."
INSTEAD OF USING THE TERMINOLOGY
I, ME, EGO, OUR, CONSCIENCE.
USE THE BLESSED AND
HOLY WHOLLY HOLY
NUMBER
9
AND THAT YOU AS IN THE TRANSPOSED
WORD YOU WITH NUMERICAL ROOT VALUE
7
SURELY WILL 7 START TO
HEAR
THE MUSIC OF THE SPHERES
THE
MUSIC OF THE SPHERES
|
|
|
|
|
|
|
|
|
1 |
occurs |
x |
3 |
= |
3 |
|
|
3 |
2 |
occurs |
x |
1 |
= |
2 |
|
|
2 |
3 |
occurs |
x |
2 |
= |
6 |
|
|
6 |
4 |
occurs |
x |
1 |
= |
4 |
|
|
4 |
5 |
occurs |
x |
3 |
= |
15 |
1+5 |
= |
6 |
6 |
occurs |
x |
2 |
= |
12 |
1+2 |
= |
3 |
7 |
occurs |
x |
1 |
= |
7 |
|
|
7 |
8 |
occurs |
x |
2 |
= |
16 |
1+6 |
= |
7 |
9 |
occurs |
x |
2 |
= |
18 |
1+8 |
= |
9 |
THE
MAGIKAL ALCHEMY OF THE
NINE
NINE IN ADDITION NINE IN CONTRACTION
NINE IN DIVISION
THE A TO Z OF THE
THE
MAGIKALALPHABET
FINGERPRINTS OF THE GODS
G Hancock
1995
Page 287
"What one would look for,
therefore, would be a universal language, the kind of language
that would be comprehensible to any technologically advanced society
in any epoch, even a thousand or ten thousand years into the future.
Such languages are few and far between, but mathematics is one
of them - and the city of Teotihuacan may be the calling-card
of a lost civilization written in the eternal language of mathematics."
"Of all the other stupendous
inventions,' Galileo once remarked,
what sublimity of mind must
have been his who conceived how to communicate his most secret
thoughts to any other person, though very distant either in time
or place, speaking with those who are in the Indies, speaking
to those who are not yet born, nor shall be this thousand or ten
thousand years? And with no greater difficulty than the various
arrangements of two dozen little signs on paper? Let this be the
seal of all the admirable inventions of men.3"
WHAT ONE WOULD LOOK FOR THEREFORE
WOULD BE A UNIVERSAL LANGUAGE THE KIND OF LANGUAGE COMPREHENSIBLE
TO ANY TECHNOLOGICALLY ADVANCED SOCIETY IN ANY EPOCH
SUCH LANGUAGES ARE FEW AND FAR
BETWEEN BUT MATHEMATICS IS ONE OF THEM
NINE like all else, Gods
symbol and special name. NINE the sign of that intangible
creative moment of change, the symbol NINE
It is that which indicates within the eternal
continuum the death, and rebirth of our creative fecund living
consciousness. That which in heralding the death knell of a life
does triumphantly proclaim its immortality. It is the very essence
of that from which which the fabric of reality is spun.
It is the mystery of all such variations
of numerical, alchemical distillations, which, within the magic
of Hermetic transubstantiation conjure up that blessed moment
of magic occasioned as the majestic Nine and another spark, It
denotes eternal change, the twisting and turning of the numerical
kaleidoscope, searching for and casting the combinations of numbers
that transmute from out of patterned potential the imperishable
Gold of the sacred symbol that is the Nine.The magical symbol
that denotes the act of creation . The God Symbol.It is the moment
of equilibrium, the act of balance, the moment of transfer, it
is that that, that effects the transition betwixt and between
Heaven and Earth. It is the symbol of the upside down of the downside
up and the downside up of the upside down. Its fusion with a brother
and sister number marks the stirring and return of the God Osiris.
It is the manifestation of that metamorphosizing state of being
of which all are. It is the very symbol of the living energy that
is indestructable. It proclaims that Thou that issues forth from
the very font of the fulcrum of energies that constitute the fusion
of mind and matter. It is thus indicative of that quintessential
moment of time stood still. It is the shewn signal.of an indescribable
magic It is the creative evocation of the birth that arises in
both directions at one and the same time. It is the symbol of
Alpha and Omega the A to Z of the Magikalalphabet.
Revealing the true nature of the meaning of
the Nine Seven And Three is our sacred mission scribe said Aliz
Zed the thou that is thee and the thou that is me constitute the
he as in she that is the Journeyman .We have said no more than
enough scribe Now it is time to move on.
The arithmetical subterfuge
comment, insertions and insinuations.
Are those of the Zed Aliz Zed
as recorded by the far yonder scribe
RAMESSES
Egypt's Greatest Pharaoh
Joyce Tyldesley 2000
Page xxvi
"The Egyptians wrote their hieroglyphic
texts without vowels, using consonants not found in our modem
alphabet. In consequence, although we can read and understand
the ancient writings we cannot be certain of the correct pronunciation
of any word or name. This explains why different authors refer
to the same individual by seemingly different names. Ramesses
II, for example, variously appears in print as Ramesses,
Ramses, Ramesse and Remeses while Queen Nefertari occasionally
occurs as Nofretari. Throughout this book the most simple and
widely accepted version of each proper name has been used with
Ramesses preferred to the increasingly popular Ramses as
the former most accurately represents the original Egyptian name.
I follow current convention in using the words king and pharaoh
interchangeably".
Page 1
1
Introducing Ramesses
"Some of Egypt's
kings and queens have emerged from the obscurity of the tomb in
sudden and spectacular fashion. The decoding of hieroglyphics,
a tantalizing mystery until 1822, revealed the unexpected existence
of the two aberrant New Kingdom pharaohs Hatchepsut
and Akhenaten. The 1912 recovery of a magnificent
portrait head from the ruined city of Amarna
brought the beautiful Queen Nefertiti back to
life, Above all, the unparalleled 1922 discovery of a virtually
intact royal tomb in the Valley of the Kings allowed the hitherto
insignificant boy-king Tutankha- men to triumph over death. Ramesses
II, however, has never been in need of such a renaissance. Over
the three millennia that have passed since his reign, his name
- albeit in a distorted form - has never been forgotten.
Sixty-six relatively peaceful years on the throne
had allowed Ramesses ample opportunity for self-promotion.
By the time of his death in 1213 BC his monuments and image were
to be found in every comer of his realm, The name of Ramesses
was known and respected throughout the varied but inter-related
kingdoms which made up what archaeologists now term the' Ancient
World' - a wide circle of states encompassing Northern Turkey,
Iran, Central Africa, Libya and the Balkans and extending as far
west as Italy and even Spain. Within Egypt the highly efficient
royal propaganda machine had elevated Ramesses
to the status of living legend with divine attributes. In Nubia,
Ramesses had already become a fully fledged god.
A fortunate combination of circumstances - optimal Nile
floods leading to good harvests, international stability and,
of course, the extraordinary longevity which caused Ramesses
to outlive not only his contemporaries but many of his children
and grandchildren - had allowed Egypt to enjoy a continuity of
government which was the envy of her neighbours. Whether by good
luck or good management, Egypt flourished under Ramesses,
and her people were grateful"
EGYPT
= 5 777 2 and 5+2 =7
Read it again 7777
CHRONICLE OF THE PHARAOHS
Peter A.Clayton 1994
RAMESSES
I |
|
1293-1291 |
99
|
|
27
|
|
9
|
RAMESSES
II |
|
1279-1212
|
99
|
|
27 |
|
9
|
RAMESSES
III |
|
1182-1151
|
99
|
|
27 |
|
9
|
RAMESSES
IV |
|
1151-1145
|
99
|
|
27 |
|
9
|
RAMESSES
V |
|
1145-1141
|
99
|
|
27 |
|
9
|
RAMESSES
VI |
|
1141-1133
|
|
99
|
|
27 |
|
9
|
RAMESSES
VII |
|
1133-1126
|
|
99
|
|
27 |
|
9
|
RAMESSES
VIII |
|
1133-1126
|
|
99
|
|
27 |
|
9
|
RAMESSES
IX |
|
1126-1108
|
|
99
|
|
27 |
|
9
|
RAMESSES
X |
|
1108-1098
|
|
99
|
|
27 |
|
9
|
RAMESSES
XI |
|
1098-1070
|
|
99
|
|
27 |
|
9
|
ORIENTAL MAGIC
Idries Shah 1956
Page 85 /6
9 am
(Sufi poem of Mirza Khan, Ansari)
How shall 9 define what
thing 9 am?
Wholly existent, and yet non-existent, through Him, 9 am.
Whatever becometh naught out of entity,
The signification of that nothingness am 9.
Sometimes a mote on the disc of the sun;
At others, a ripple on the water's
surface.
Now 9 fly about in the wind of association:
Now 9 am a bird of the incorporeal
world.
By the name of ice 9 also style myself:
Congealed in the winter season am 9.
9 have enveloped myself in the four elements;
9 am the cloud on the face of the sky.
From unity 9 have come into infinity:
Indeed, nothing existeth, that 9 am not.
My vitality is from life's source itself;
And 9 am the speech, every mouth within.
9 am the hearing-sense with
every ear;
And also the sight of every eye am 9.
9 am the potentiality of every thing:
9 am the perception every one within.
My will and inclination are with all;
With mine own acts, also, satisfied am 9.
Unto the sinful and vicious, 9 am evil;
But unto the good beneficent am 9.
Page 83
Dhikrs of the Sufis
AIl recitations are performed in a state of ritual purity. The
face, arms, feet and mouth are washed. If the Seeker has slept
since his last dhikr, he must have a bath. Any other pollution
must also be removed by complete immersion.
Dhikrs are generally said during the hours of darkness. When a
supernatural result is desired, the dhikr must dwell upon some
facet of the Divine power allied to the effect to be accom- plished.
Thus, when a Sufi wishes to cure illness, he prepares himself
by repeating a dhikr consisting of the Name of God which denotes
healing. By this means the Sufi intends to collect in his mind
a tremendous potential of mental force associated with healing.
This he projects towards the object of ltis atten- tions, at the
same time concentrating upon the desired result.
When a Sufi's aid is invoked to ensure, for example,
success in any venture, he will purify himself and spend three
nights, culminating on a Thursday, reciting the simple formula
Ya Fatih (' O Victor ') - one of the Attributes of the AIl-Powerful.
On Thursday (the 'powerful' night of the week) the full quota
of power will have been built up in his mind: this, at any event,
is the theory. He may also give the person a talisman or amulet
with the dhikr written on it, to wear on his arm. Even today,
these dhikr amulets are widely worn among all classes in the Moslem
East. It is not uncommon for Sufis to receive a visitation from
some important member of the Order - perhaps long dead - advising
them as to the best course to take in any matter upon which they
are uncertain.
At the outset of his training the more esoteric aspects of Sufism
are of less concern to the Seeker than the attainment of progress
through implicit obedience to the formulae of the cult. The root
of all such progress is dhikr. Having either been given a set
dhikr to repeat (if he is under the direct guidance of a Sheikh),
or having selected one himself (if he is an Uwaysi working towards
the goal alone), his task is to repeat it with meticulous regard
for the times and frequency of its saying.
If the formula is said under the breath (dhikr khafi), a rosary
with ninety-nine beads is used, one bead being told after
each repetition. In the case of the dhikr jali (' loud repetition
') the / Page 84 / the rosary is often not used."
"If the formula is said under
the breath (dhikr khafi), a rosary with ninety-nine beads
is used, one bead being told after each repetition.
Page 97
"Moslem tradition tells a curious
tale of the Prophet Mohammed being bewitched
by a Jewish sorcerer using this method.Nine knots were
tied in a string, each knot' binding' a curse, and the thread
was then hidden in a well. Only the archangel Gabriel's
timely warning, we are informed, disclosed the hiding- place of
the Death Spell. Such spells are countered by untying the knots,
one by one: but in this case the chroniclers affirm that they
unravelled themselves at the Prophet's command."
Nine knots
were tied in a string,
THE
KORAN
EVERYMAN
SURA
I
MECCA
- 7 VERSES
In
the Name of God, the Compassionate, the Merciful
"Praise
be to God, Lord of the worlds!
The compassionate, the merciful!
King on the day of reckoning!
Thee only do we
worship, and to Thee do we cry for help.
Guide
Thou us on the straight path,
The path of those to whom Thou hast been gracious;
- with
whom thou art not angry, and who go not astray."
THE DAILY MIRROR
7th June
Jonathan CainerPage 39
Jonathan
writes: .
S ET your alarm nice and early for tomorrow. If you
want to catch the sky's most amazing show for more than 100 years,
you will need to put the kettle on by about 6am.
Around 6.20am, depending on where in Britain you live (a little
earli-er in the North, a little later in the South) the sun will
rise in the east and, as it edges over the horizon, a small black
dot will slowly creep acro its fiery face.
To see this, you won't just need to sacrifice a little sleep.
You'll also need to emulate Astrocat, above. Because without a
home-made pinhole projector you won't be able to see anything.
Or rather, you will but it is likely to be the last thing you
ever see!
If you stare at the sun for more than a second, you will rapidly
begin to do perma- nent damage to your eyes. Some people argue
if there is a lot of cloud cover and you blink a lot, it is okay
to glance briefly at the sun.
Maybe so but what if those clouds suddenly part or thin-out? It
is certainly not safe and nor is it safe to use sunglasses. They
are far too weak. You either need to look through a sheet of heavy-duty,
extra- strength welder's goggles, or you need to create a cardboard
contraption.
But if you do go to the effort, you will be well rewarded, You'll
see something that not a single soul, now alive on this earth,
has ever seen before.
You will see the planet Venus suddenly appearing, as if out of
nowhere, in broad daylight.
It won't appear as the famous twinkling star of the night (and
sometimes the morning) but as an alien interloper, a moving mystery,
a small dark visitor to a great bright beacon, or, perhaps, as
a passing pimple on the cheek of whatever backside the sun actually
does shine out of!
If you love nature, if you appreciate the magic of the universe,
if you are fascinated by the mechanism of existence, or if you've
got even the slightest trace of a poet in your soul, you have
to see this. -
And if you are wondering what it all means, watch this page tomorrow
and all through the week. Better still, watch that space. See
the event. Be your own astrologer. Meditate on what the experi-ence
seems to be showing you. And make sure you've got two bits of
card and a pin!
THE
HOURS OF HORUS
THE BRIGHT AND MORNING STAR
|
HOURS |
81 |
27 |
9 |
|
OF |
|
|
|
|
HORUS |
81 |
27 |
9 |
|
|
|
|
|
|
VENUS |
81 |
18 |
9 |
|
HAPPYBIRTHDAY |
|
|
|
|
HA |
9 |
9 |
9 |
|
P |
16 |
7 |
7 |
|
P |
16 |
7 |
7 |
|
Y |
25 |
7 |
7 |
|
B |
2 |
2 |
2 |
|
I |
9 |
9 |
9 |
|
R |
18 |
9 |
9 |
|
TH |
28 |
10 |
1 |
|
DAY |
30 |
3 |
3 |
|
HAPPY BIRTHDAY |
153 |
72 |
9 |
|
|
|
|
|
|
|
|
|
|
|
HAPPY |
66 |
30 |
3 |
|
BIRTH |
57 |
30 |
3 |
|
DAY |
30 |
12 |
3 |
13 |
HAPPY BIRTHDAY |
153 |
72 |
9 |
1+3 |
|
1+5+3 |
7+2 |
|
4 |
|
9 |
9 |
9 |
|