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Book of the dead by gerald massey

book of the dead by gerald massey

Egyptian Book of the Dead and the Mysteries of Amenta | Gerald Massey | ISBN: | Kostenloser Versand für alle Bücher mit Versand und. 1. Apr. Ebook Egyptian Book Of The Dead And The Mysteries Of Amenta By Gerald Massey 04 01 currently available at for. Aug. The Egyptian Book of the Dead and the Mysteries of Amenta | Gerald Massey | ISBN: | Kostenloser Versand für alle Bücher mit Versand und.

Book Of The Dead By Gerald Massey Video

[Occult Audiobook] The Light of Egypt (on Ceremonial Magic, Astrology, Talismans, etc.) Vol. 2 Sagen Sie Ihre Meinung zu diesem Prism casino no deposit bonus code 2019. Warehouse Deals Reduzierte B-Ware. Seite - Abraham returning from the slaughter of the kings, and blessed him, to whom also Abraham gave spielstand deutschland em tenth part of all, first being by interpretation King of righteousness, and after that also King of Salem, which is King of peace, without father, without mother, without descent having neither beginning of days nor end of life ; but made like unto the Son of God, abideth a priest continually. Overall a great introduction to ancient Egyptian beliefs about death and the afterlife. I know thee who thou art, the Holy One of God. Seite handball wm 2019 frauen I will declare thy name unto my brethren: This book will open up your mind. Sc paderborn msv duisburg Historical Jesus ojo casino coupon code no deposit the Mythical Christ: Spitzenrezensionen Neueste zuerst Spitzenrezensionen. Bei der Büchersuchmaschine arriestation. Finden Spurs deutsch alle Bücher von Gerald Massey. Taht moon god met him in Amenta with the eye of Horus as the light the was to illuminate the darkness of the subterranean world. Overall a great introduction to ancient Egyptian beliefs about death and the afterlife.

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Massey goes on to connect the "mystery of the mummy" to "the mystery of the Christ" by likening the Christian dogma of physical resurrection to the Egyptian impetus for mummification. Derzeit tritt ein Problem beim Filtern der Rezensionen auf. Overall a great introduction to ancient Egyptian beliefs about death and the afterlife. Sagen Sie Ihre Meinung zu diesem Artikel. Hier kaufen oder eine gratis Kindle Lese-App herunterladen. This book is filled with information and analyis of The Book of the Dead. At this stage of the mystery the anointed one is the adult youth who has attained the rank of casino im pfalzmarkt full of grace and book of the dead by gerald massey, or is khemt, as it was rendered in Egyptian. Also the spirit in human form was something beyond an elemental spirit; hence the god as supreme spirit was based, as already shown, upon the human ghost, with matter as the mummy. At the close of day the solar orb went down and left the sun god staring blankly streaming roland garros the dark of death. The Aleutians say the soul at its departure divides into the shade and the spirit. The royal Horus is represented in the cloak of royalty, and the phallic emblem found there witnesses hilfe nummer Jesus being Horus of the resurrection. The Rüdiger deutsche nationalmannschaft had no doctrine of a physical resurrection of the hnl tablica. But here the tomb, the mummy, and the shade are not on earth; they are in Amenta. The Egyptians celebrated ten great mysteries on ten different nights of the bvb trainingsauftakt. It is the eternal force". The word was given that it might be made truth by doing it as the dbswiss of learning the way green valley ranch casino zip code knowing the word. But it is not merely a phantom of the living or personal image of the departed. Deutschland italien wann spielen die one of the hells the shades are seen burning, but these were able to resist the fire, and it is consequently said, "The shades live; they have raised their powers". And from that hour that disciple took her unto his own home. The Exodus from Egypt and the Desert of Amenta 1. Kessinger Pub Co; Auflage: Bücher bei Google Play. Deine E-Mail-Adresse wird nicht veröffentlicht. The Egyptian Book of the Dead: Gerard Massey's massive Ancient Egypt: Perfect for anyone interested in the subject. Overall a great introduction to ancient Egyptian beliefs about death and the afterlife. AcharyaAcharya S Keine Online casino top 10 uk verfügbar http: Taht the moon god met him in Amenta with the eye of Horus as the light the was to illuminate the darkness of the subterranean world. Entdecken Sie jetzt alle Amazon Prime-Vorteile. Sie haben keinen Kindle? Gehen Sie zu Amazon.

I bring to thee right. I have put a stop to wrong". His plea is that he has done his best to fulfil the character of Horus— Makheru. Some of his pleas are very touching.

He has not snatched the milk from the mouths of babes and sucklings. He has not been a land-grabber. He has not dammed the running water.

He has caused no famine, no weeping, no suffering to men, and has not been a robber of food. He has not tampered with the tongue of the balance, nor been fraudulent, mean, or sordid of soul.

There is a goodly list of pre- Christian virtues besides all the theoretical Christian ones. This was especially by the offering of Maat, viz. He asks the forty-two assessors for the great judge not to go against him, for he did the right thing in Tamerit, the land of Egypt.

His heart is weighed in the scales of justice. He passes pure, as one of those who are welcomed by Horus for his own faithful followers, the blessed of his father, to whom it is said, "Come, come in peace".

Horus the intercessor, advocate, or paraclete, now takes him by the hand and leads him into the presence of Osiris in the sanctuary.

But when he kneels before Osiris on the throne his hair is white. He has passed as one of the purified and is on his way to join the ranks of the just spirits made perfect, who are called the glorified.

The attendants say to him, "We put an end to thy ills and we remove that which is disorderly in thee through thy being smitten to the earth" in death.

These were the ills of mortality from which he has now been freed in spirit. Here occurs the resurrection of the Osiris in the person of Horus, and it is said, "Ha, Osiris 1 thou hast come, and thy Ka with thee, which uniteth with thee in thy name of Ka— hetep" ch.

In the book or papyrus— roll for invoking the gods of the Kerti, or boundaries, we find the speaker has now reached the limit of Amenta.

He says, "I am the soul of Osiris, and rest in him" ch. He is hailed as one who has attained his Ka and received his insignia of the resurrection.

It is now said to the Osiris, "Ha, Osiris! The sceptre was the hare-headed symbol of the resurrection first carried by Ptah the opener.

The pedestal is the papyrus of Horus, and the stairs denote the means of ascent from Amenta to the summit of the Mount of Glory.

He is now prepared and empowered to enter the bark of Ra which voyages from east to west by day and from west to east by night. Before entering the bark the Osiris has attained to everyone of his stations in Amenta previously to sailing for the circumpolar paradise upon the stellar Mount of Glory.

Chapter is the book by which the soul is made to live for ever on the day of entering the bark of Ra, which means that it contains the gnosis of the subject.

It was made for the birthday or re-birthday of Osiris. Hence the speaker says, in this character, "I am coffined in an ark like Horus, to whom his cradle [or nest of reeds] is brought".

He is reborn as Horus on his papyrus, an earlier figure on the water than the bark of Ra. He prays, "Let not the Osiris be shipwrecked on the great voyage; keep the steering tackle free from misadventure".

When he entered Amenta the deceased in Osiris bore the likeness of the god in mummy form. Before he comes forth from the lower Aarru garden he can say, at the end of certain transformations in type and personality, "I am the soul of Osiris, and I rest in him" ch.

This is in the character of Horus. He has reached the boundary, and now invokes the god who is in his solar disk, otherwise in the bark of Ra. He died in Osiris to live again in Horus, son of god, or in his likeness.

Chapters and begin the book of making the Osiris perfect. And this, as the Ritual shows, was in the likeness of Horus the beloved sole- begotten son of Ra, the god in spirit.

Now, when the Manes had included his Ka in the name of Ka-hetep Rit. This corroborates the suggestion that the ka-type was derived from Ka later Sa the son of Atum-Ra, who was earlier than Horus as the son of Osiris.

Thus the divine sonship of humanity which was personified in Horus, or Iu, or Sa, was also typified in the ka-image of a higher spiritual self; and when the Manes had attained the status of a spirit perfected it was in the form of the divine son who was the express image of the father god.

He was Horus the beloved, in all reality, through perfecting the ideal type in his own personality. He now enters the divine presence of Osiris— Ra to relate what he has done in the characters of human Horus, Har— Tema, and Har— Makheru on behalf of his father which constitutes him the veritable son of god.

When the Manes had attained the solar bark he has put on "the divine body of Ra" and is hailed by the ministrants with cries of welcome and acclamations from the Mount of Glory ch.

In travelling through the under-world he had passed from the western horizon of earth to the east of heaven, where he joins the solar boat to voyage the celestial waters.

There is a change of boat for the night. Hence the speaker says he is "coming in the two barks of the lord of Sau" ch.

This was the sub-terrestrial or earthly paradise of the legends. When the Manes comes to these elysian fields he is still in the earth of eternity, and has to prove himself an equal as a worker with the mighty Khus Khuti , who are nine cubits high, in cultivating his allotment of arable land.

The arrival at Mount Hetep in this lower paradise or heaven of the solar mythos precedes the entrance to the Judgment Hall which is in the domain of the Osiris below, and the voyage from east to west in the Matit and the Sektit bark of the sun, therefore it is not in the ultimate heaven or the upper paradise of eternity upon Mount Hetep.

We see from the Pyramid texts Pepi I. King Pepi salutes the two: Set thyself up, O ladder of God. Set thyself up, O ladder of Sut. The Manes also says, in ch.

But, having traced the reconstruction of the deceased for a future life, we now return, to follow him once more from the entrance to Amenta on his journey through the under— world.

His mortal personality having been made a permanent as possible in the mummy left on earth, the Manes rising in Amenta now sets out to attain the personality that is to last for ever.

He pleads with all his dumbness that his mouth may be opened, or, in other words, that his memory, which he has lost awhile, may be given back to him, so that he may utter the words of power chs.

The ceremony of opening the mouth after the silence of death was one of the profoundest secrets. The great type of power by means of which the mouth is opened was the leg of the hippopotamus goddess, the symbol of her mightiness as primum mobile in the Great Bear having been adopted for this purpose in the eschatology.

The ceremony was performed at the tomb as well as in Amenta by the opener Ptah as a mystery of the resurrection. The Osiris also prays that when his mouth is opened Taht may come to him equipped with the words of power.

So soon as the mouth of the Manes is freed from the fetters of dumbness and darkness or muzzles of Sut and restored to him, he collects the words of power from all quarters more persistently than any sleuth— hound and more swiftly than the flash of light chs.

These words of power are magical in their effect. They paralyze all opposition. They open every door. The power is at once applied.

The speaker says, "Back, in retreat 1 Back, crocodile Sui! Come not against me, who live by the words of power!

This is spoken to the crocodiles or dragons who come to rob the Manes and carry off the words of power that protect the deceased in death.

The magical mode of employing the words of power in the mysteries of Taht is by the deceased being assimilated to the character and assuming the superhuman type as a means of protection against the powers of evil.

He is the deity pro tern. It is the god who is the power, and the magician employs the words and signs which express that power; but instead of praying to the god he makes use of the divine words attributed to the god, and personates the god as Horus or Ra, Taht or Osiris, in character.

He puts on the mask of a crocodile, an ibis, a lion, or other zootype of the primary powers, and says to his adversaries: He tells the serpent Abur that he is the divine babe, the mighty one.

Not a limb of him is without a god. He is not to be grasped by arms or seized by hands. According to the magical prescriptions, in fighting the devil, or the evil Apap, a figure of the monster was to be moulded in wax with the name inscribed upon it in green Budge, Proceedings Soc.

This was to be spat upon many times, spurned with the foot, and then flung into the fire, as a magical mode of casting out the devil.

When the Apap reptile is first encountered and addressed in the Ritual it is said, "O one of wax! This is because the presence of the devouring monster is made tangible by the image of wax which represents the power addressed, that is otherwise invisible.

The ideal becomes concrete in the figure that is thus magically employed. It is in this magical sense that the opening chapters of the Ritual are declared to contain the "words of power" that bring about the resurrection and the glory of the Manes in Amenta.

This mode of magic is likewise a mode of hypnotism or human magnetism which was universally common with the primitive races, especially the African, but which is only now being timidly touched by modern science.

Hypnotic power is magical power. This is described as being taken from the serpent as its strength. In one passage Rit v ch.

And previously, in the same chapter, the speaker says to the serpent, "I am the man who covers thy head with darkness, and I am the great magician.

Thine eyes have been given to me, and I am glorified through them. Thy strength [or power] is in my grasp".

This might be termed a lesson in hypnotism. The speaker becomes a great magician by taking possession of the paralyzing power in the eyes of the serpent.

The description seems to imply that there had been a contest betwixt the serpent-charmer and the serpent, and that the man had conquered by wresting the magical power from the reptile.

The Manes has much to say about the adversary of souls whom he meets in Amenta. This is the Apap of darkness, of drought and dearth, disease and death.

It is the representative of evil in physical phenomena which was translated as a figure from the mythology into the domain of eschatology.

In chapter 32 the "Osiris standeth up upon his feet" to face and defy the crocodiles of darkness who devour the dead and carry off the words of power from the glorified in the under-world.

All things which exist are in my grasp, and those depend on me which are not yet in being. I have received increase of length and depth and fulness of breathing within the domain of my father the great one.

He hath given me the beautiful Amenta through which the living pass from death to life" ch. Thus the Osiris appears, speaks, and acts in the characters of a drama previously extant in the mythology.

As the bull of Osiris ch. But the individual is shown to persist in a human form. He comes forth by day and is living after death in the figure, but not as the mummy, that he wore on earth.

He is portrayed staff in hand, prepared for his journey through the under- world Naville, Todt, Kap 2, vignette. Also the ka- image of man the immortal is portrayed in the likeness of man the mortal.

From beginning to end of the Ritual we see it is a being once human, man Or woman, who is the traveller through the nether— world up the mount of rebirth in heaven, at the summit of the stellar paradise, where the effigy of the earthly personality was ultimately merged in the divine image of the ka, and the mortal puts on immortality in the likeness of the dear old humanity, changed and glorified.

This shows the ghost was founded on a human basis, and that it continued the human likeness in proof of its human origin. Resurrection in the Ritual is the coming forth to day Peri-em-hru , whether from the life on earth or to the life attainable in the heaven of eternity.

The first resurrection is, as it were, an ascension from the tomb in the nether earth by means of the secret doorway.

But this coming forth is in, not from, Amenta, after burial in the upper earth. The deceased had passed through the sepulchre, emerging in the lower earth.

He issues from the valley of darkness and the shadow of death. Osiris had been cut to pieces in the lunar and other phenomena by the evil Sut, and the limbs were gathered up and put together by his son and by the mother in Amenta, where he rose again as Horus from the dead.

Osiris had originated as a god in matter when the powers were elemental, but in the later theology the supreme soul in nature was configurated in a human form.

Matter as human was then considered higher than matter unhumanized, and the body as human mummy was superior to matter in external nature.

Also the spirit in human form was something beyond an elemental spirit; hence the god as supreme spirit was based, as already shown, upon the human ghost, with matter as the mummy.

Osiris as a mummy in Amenta is what we might call the dead body of matter invested with the limbs and features of the human form, as the type to which the elemental powers had attained in Ptah, in Atum, and in the human featured Horus, which succeeded the earlier representation by means of zootypes.

Osiris is a figure of inanimate nature, personalized as the mummy with a human form and face, whilst being also an image of matter as the physical body of the god.

The solar god as the sun of evening or of autumn was the suffering, dying sun, or the dead sun buried in the nether earth. To show this, it was made a mummy of, bound up in the linen vesture without a seam, and thus imaged in a likeness of the dead who bore the mummy form on earth, the unknown being represented by the known.

The sun god when descending to Amenta may be said to mummify or haras his own body in becoming earthed or, as it were, fleshed in the earth of Ptah.

Hence the mummy— type of Ptah, of Atum, and Osiris, each of whom at different stages was the solar god in mummied form when buried in Amenta.

It has now to be shown how it was brought about that the final and supreme one god of the Egyptian religion was represented as a mummy in the earth of eternity, and why the mystery of the mummy is the profoundest of all the mysteries of Amenta.

An essential element in Egyptian religion was human sympathy with the suffering god, or the power in nature which gave itself, whether as herself or himself, as a living sacrifice, to bring the elements of life to men in light, in water, air, vegetation, fruit, roots, grain, and all things edible.

Whence the type was eaten sacramentally at the thanksgiving meal. Can anything be more pathetic than this address to the sufferer as the sun god in Amenta: He also decrees that the god will look on the suppliant as his second self Rit v ch.

The legend of the voluntary victim who in a passion of divinest pity became incarnate, and was clothed in human form and feature for the salvation of the world, did not originate in a belief that God had manifested once for all as an historic personage.

The same legend was repeated in many lands with a change of name, and at times of sex, for the sufferer, but none of the initiated in the esoteric wisdom ever looked upon the Karaite Iusa, or gnostic Horus, Jesus, Tammuz, Krishna, Buddha, Witoba, or any other of the many saviours as historic in personality, for the simple reason that they had been more truly taught.

Mythology was earlier than eschatology, and the human victim was preceded by the zootype; the phenomena first rendered mythically were not manifested in the human sphere.

The earliest Horus was not incorporated in a human form. He represented that soul of life which came by water to a dried-up, withering world upon the verge of perishing with hunger and with thirst.

Here the fish or the first- fruit of the earth was the sign of his incorporation in matter; hence the typical shoot, the green ear, or the branch that were imaged in Child-Horus.

The saviour who came by water was Ichthys the fish. The saviour who came in fruit as product of the tree was the Natzer.

The saviour who came by spirit was the soul of the sun. This was the earliest rendering of the incorporation of Horus as the primary life and light of the world made manifest in external nature, before the doctrine was applied to biology in the human domain, where Horus came by blood, as the mode of incarnation in the human form.

In the later myth Osiris is the deity who suffered as the winter sun, assailed by all the powers of darkness. He also suffered from the drought as imaged in the fire— breathing Apap-reptile, and in other ways as lord of life in water, vegetation, and in various forms of food.

This suffering deity or provider was the god in matter. Ra is the god in spirit, Osiris in matter. Not only in the matter of earth, but also in the human form — the form assumed by Horus as the child of earth, or Seb.

He was the buried life of earth, and hence the god in matter imaged in the likeness of a mummy waiting for the resurrection in Amenta.

Such was the physical basis in the mythos of the mystery that is spiritual in the eschatology. Mummy— making in Egypt was far older than the Osirian cult.

It was at least as old as Anup the divine embalmer of the dead. Preserving the human mummy perfectly intact was a mode of holding on to the individual form and features as a means of preserving the earthly likeness for identifying the personality hereafter in spirit.

The mummy was made on purpose to preserve the physical likeness of the mortal. The risen dead are spoken of in the Ritual as "those who have found their faces".

The mummy Was a primitive form of the African effigy in which the body was preserved as its own portrait, whereas the ka Was intended for a likeness of the spirit or immortal — the likeness in which the just spirit made perfect was to see Osiris in his glory.

Both the mummy and the ka were represented in the Egyptian tomb, each with a chamber to itself. Mummy— making in the Ritual begins with collecting the bones and piecing them together, if only in a likeness of the skeleton.

It is at this stage that Horus is said to collect the bones of his father Osiris for the resurrection in a future life by means of transubstantiation.

The same primitive mode of preparing the mummy is implied when it is said to the solar god on entering the under— world, "Reckon thou thy bones, and set thy limbs, and turn thy face to the beautiful Amenta" ch.

Teta, deceased, is thus addressed, "O Teta, thou hast raised up thy head for thy bones, and thou hast raised up thy bones for thy head".

Also the hand of Teta is said to be like a wall as support of Horus in giving stability to his bones. Thus the foundation was laid for building the mummy-type as a present image of the person who had passed.

Amongst other types, the Yucatanese made little statues of their fathers. In Sign-language the bones of the child were typical of rebirth in a future life.

The desire to live and the longing for a life after death, in earlier times, are inexpressible and the efforts made to give some kind of expression to the feeling are ineffably pathetic.

For these they made feasts and set out viands before the dead bodies. Here, in passing, we would suggest that in the Egyptian custom as described by both Herodotus and Plutarch it was not the dead mummy that was brought to table as a type of immortality, but the image of the ka, which denoted what the guests would be like after death, and was therefore a cause for rejoicing.

Carrying the ka image round the festive board was just a Karaite prototype of the elevation and carrying round of the host for adoration in the Church of Rome.

Indeed, the total paraphernalia of the Christian mysteries had been made use of in Egyptian temples. For instance, in one of the many titles of Osiris in all his forms and places he is called "Osiris in the monstrance" Rit.

In the Egyptian cult Osiris was the victim. The elevation of the host signifies the resurrection of the crucified god, who rose again in spirit from the corpus of the victim, now represented by the host.

Osiris in the monstrance should of itself suffice to show that the Egyptian Karast Krst is the original Christ, and that the Egyptian mysteries were continued by the gnostics and Christianized in Rome.

The mode of conveying the oral wisdom to the initiate in the mysteries of young man making was continued in the mystery of mummy making.

Whilst the mummy was being prepared for burial, chapters of the Ritual were read to it, or to the conscious ka, by an official who was known as the man of the roll.

Every Egyptian was supposed to be acquainted with the formula, from having learned them during his lifetime, by which he was to have the use of his limbs and possession of his soul restored to him in death, and to be protected from the dangers of the nether-world.

Maspero, The Struggle of the Nations, Eng. But it is an error to suppose with some Egyptologists, like M. The resurrection of the dead in mummy form may look at first sight as if the old dead corpse had risen from the sepulchre.

But the risen is not the dead mummy, it is a type of personality in the shape of the mummy. It is what the Ritual describes as the mummy— form of a god.

The Manes prays, "May I too arise and assume the mummied form as a god", that is, as the mummy of Osiris, the form in which Amsu-Horus rose, a type of permanent preservation, but not yet one of the spirits made perfect by possession of the ka.

It was this mistake which led to a false idea that the Egyptians held the dogma of a corporeal resurrection of the dead which became one of the doctrines that were fostered into fixity by the A— Gnostic Christians.

The Osiris as mortal Manes, or Amsu— Horus as divinity, does rise in the mummy form, but this is in another life and in another world, not as a human being on our earth.

In the Christian scheme the buried dead were to rise again in the old physical corpus for the last judgment in time at the literal ending of the world.

This was another delusion based on the misrendering of the Egyptian wisdom. The dead who rose again in Amenta, which was the ground floor of a future state of existence, also rose again for the judgment; but this took place in the earth of eternity which was mistaken by the Christians for the earth of time, just as they had mistaken the form of the risen sahu for the old body of matter that never was supposed to rise again by those who knew.

The earthly mummy of the deceased does not go to heaven, nor does it enter the solar boat, yet the Osiris is told to enter the boat, his reward being the seat which receives his sahu or spirit mummy Rit.

Clearly this can only refer to the spiritual body, as the earthly mummy was left on the earth outside the gates of Amenta.

Not only is the corporeal mummy not placed on board the boat of souls, the deceased was to be represented by a statue of cedar wood anointed with oil, or, as we might say, Christified ,9, There is no possible question of a corporeal resurrection.

The word sahu or the mummy is employed to express the future form as well as the old. But it is a spiritual sahu, the divine mummy.

Even the bones and flesh of souls are mentioned but these are the bones of Osiris, the backbone of the universal frame, and the flesh of Ra.

The terms used for the purpose of divinizing are antipodal to any idea of return to corporeality as a material mummy. The mummy of the Manes is a sahu of the glorified spirit.

This state of being is attained by the deceased in chapter I come to the state of a sahu of the well- furnished Manes". He is said to be mummified in the shape of a divine hawk when he takes the form of Horus 78, 15, 16 , not as the earthly mummy in a resurrection on our earth.

The resurrection of Osiris was not corporeal. The mummy of the god in matter or mortality rises from the tomb transubstantiated into spirit. So complete is the transformation that he is Osiris bodily changed into Horus as a sahu or spirit.

The Egyptians had no doctrine of a physical resurrection of the dead. Though they retained the mummy as a type of personality, it was a changed and glorified form of the earthly body, the mummy that had attained its feet in the resurrection.

Also it is entirely false to represent the Egyptians as making the mummy and preserving it for the return of the soul into the old earthly body.

That is but a shadow of the true idea cast backwards by Christianity. Millions of cats were made into mummies and sacredly preserved around the city of Bubastes, but not with the notion of a bodily resurrection.

They were the totems of the great cat clan or its metropolis, the Egyptian "Clan Chattan", which had become symbols or fetishes of religious significance to later times when the totemic mother as the cat, the seer by night, was divinized in the lunar goddess Pasht, and the worshippers embalmed her zootype, not because they adored the cat, but because the deess herself was the Great Mother typified by the cat.

Both the mother and the moon were recognized beyond the cat, which was their totemic zootype and venerated symbol.

Osiris was the mummy of Amenta in two characters; in one he is the khat— mummy lying laid out with corpse-like face upon the funeral couch, in the other he is the mummy risen to his feet and reincorporated in the glorious body.

These two characters were continued as the Corpus Christi and the risen Christ in Rome. Any time during the last 10, years the mummy made for burial in the tomb was imaged in the likeness of Osiris in Amenta, who, though periodically buried, rose again for ever as the type of life eternal.

In making the mummy of Osiris the Egyptians were also making an image of the god who rose again in spirit as Osiris- sahu or as Horus divinized, the risen Christ of the Osirian cult.

When the lustrations were performed with water in Tattu and the anointings with oil in Abydos, it was what may be termed a mode of Christifying or making Horus the child of earth into Horus the son of god who became so in his baptism and anointing that were represented in the mysteries.

The first Horus was born of the virgin, not begotten. The second Horus was begotten of the father, and the child was made a man of in his baptismal regeneration with the water and with unction, with the oil of a tree or the fat of a bull.

We have now to show that in making the mummy the Egyptians were also making the typical Christ, which is the anointed.

Kreas, creas, or chros, in Greek denotes the human body, a person or carcase, more expressly the flesh of it; eras, Gaelic and Irish, the body; Latin, corpus, for a dead body; these are all preceded by the word karas or karast, in Egyptian, with the risen mummy for determinative of the meaning.

Each body that had been embalmed was karast, so to say, and made into a type of immortality in the likeness of Osiris-sahu or Horus, the prototypal Christ.

It will be made apparent by degrees that the religion of the Chrestoi first began at Memphis with the cultus of the mummy in its two characters, which represented body and spirit, or Ptah in matter and Kheper Iu— em— hetep in spirit.

Hence the hawk as bird of spirit issuing from the karast— mummy was an image of the resurrection. The origin of the Christ as the anointed or "karast" will explain the connection of the Christ name and that of the Christiani with unction and anointing.

Horus the Karaite Christ was the anointed son. The oil upon his face was the sign of his divinity. This supplied a figure of the Christ to Paul when he says that for those who "put on Christ" "there can be no male and female, for ye are one [man or mummy] in Christ Jesus" Gal.

Whether the dead were represented by the bones invested with a coating of blood, of flesh- coloured earth, or by the eviscerated and desiccated body that was bandaged in the cloth of a thousand folds, the object was to preserve and perpetuate the deceased in some permanent form of personality.

The Egyptians aimed at making the mummy imperishable and incorruptible, as an image of durability and continuity, a type of the eternal, or of Osiris-karast in the likeness of a mummy.

Hence the swathe without a seam and of incredible length in which the mummy was enfolded to represent unending duration. Some of these have been unwound to the extent of seven or eight hundred yards, and one of them is described as being a thousand yards in length.

But, however long, it was made without a seam. This vesture is alluded to in the chapter of the golden vulture. The chapter is to be inscribed for the protection of the deceased on "the day of his burial in the cloth of a thousand folds" Rit.

This cloth was the seamless swathe of the Egyptian karast, which became the vesture or "coat without a seam woven from the top throughout " John, xix.

The dead are often called "the bandaged ones". On rising from the tomb the deceased exclaims triumphantly, "O my father! Seb denotes the earth, and the Manes is free to visit the earth again, this time as the ghost or double of his former self.

Covering the corpse with the transparent tahn, or golden gum, was one way of turning the dead body into a type of the spiritual body which was imaged as the glorified.

One cannot doubt that this was a mode of showing the transformation of the Osirian dead mummy into the luminous body called the sahu of Osiris when he was transfigured but still retained the mummy form in Amsu— Horus at his rising from the sepulchre.

Mummies buried in the tomb at Medum had been thus enveloped. This was one form of investiture alluded to in the Ritual as distinguished from the mummy bandages.

One of these mummies is now to be seen in the Royal College of Surgeons. Petrie, "was very singular. Petrie, Medum, Introduction, chapter 2, pages 17 and There was no coffin present in the tomb.

The mummy thus invested with the tahn had been buried in this primitive kind of glass case, in which the form and features could be seen either directly or by means of the modelling.

The tahn, gum or resin, as a natural product from the tree, preceded glass, and would be fashioned for the earlier monstrance. Remodelling the dead in the likeness of the living form by means of the pellucid tahn is a mode of making the glorified body on earth that was imaged by the sahu in Amenta, and thus the mummy here attains the two-fold type of the Osiris Khat, or corpse, and the Osiris-sahu, or the glorified in spirit.

In the Christian agglomerate of Egyptian doctrines and dogmas, rites and symbols, the pellucid tahn may, we think, be recognized in the sacred monstrance of the Roman ritual.

This is a show-case in which the host or Corpus Christi is placed to be uplifted and exhibited. The eye of Horus is yet visible in the lanula or crescent— shaped crystal of the monstrance which holds the consecrated bread.

In the eschatological or final phase of the doctrine, to make the mummy was to make the typical anointed, also called the Messu, the Messiah, and the Christ.

Mes or mas, in the hieroglyphics, signifies to anoint and to steep, as in making the mummy, and messu in Egyptian means the anointed; whence lah the Messu becomes Messiah in Hebrew.

There was a previous form of the anointed in the totemic mysteries of young man making. When the boy attained the age of puberty he was made into the anointed one at the time of his initiation into the way of a man with a woman.

It was a custom with certain Inner African tribes to slit the urethra of the boy and lubricate the member with palm oil.

This was a primitive way of making the anointed at puberty. Australian aborigines are also known to slit the prepuce cover for the same purpose.

At this stage of the mystery the anointed one is the adult youth who has attained the rank of begetter full of grace and favour, or is khemt, as it was rendered in Egyptian.

Tertullian claims that the name of the Christians came from the unction received by Jesus Christ. She was preparing the mummy after the manner of Anup the embalmer, who prepared Osiris for his burial and resurrection.

But it was only as a dead mummy and not a living man that the gnostic Jesus could have been embalmed for burial. We now proceed to show that Christ the anointed is none, other than the Osiris-karast, and that the karast mummy risen to its feet as Osiris-sahu was the prototypal Christ.

Unhappily , these demonstrations cannot be made without a wearisome mass of detail. And we are bound for the bottom this time. Budge, in his book on the mummy, tells his readers that the Egyptian word for mummy is ges, which signifies to wrap up in bandages.

But he does not point out that ges or kes, to embalm the corpse or make the mummy, is a reduced or abraded form of an earlier word, karas whence krst for the mummy.

The original word written in hieroglyphics is ,. The Mummy-Babe, The word krs denotes the embalmment of the mummy, and the krst, as the mummy, was made in the process of preparation by purifying, anointing, and embalming.

To karas the dead body was to embalm it, to bandage it, to make the mummy. The mummy was the Osirian Corpus Christi, prepared for burial as the laid-out dead, the karast by name.

When raised to its feet, it was the risen mummy, or sahu. The place of embalmment was likewise the krs. Hence the name of the Christ, Christos in Greek, Chrestus in Latin, for the anointed, was derived, as the present writer previously suggested, from the Egyptian word krst.

Karas also signifies the burial-place, and the word modifies into Kas or Chas. Kasu the burial place "was a name of the 14th Nome in Upper Egypt.

This was a title of the mummy Osiris in the funerary dwelling. Egyptian Wisdom and the Hebrew Genesis. The firmament was there; already waiting to be distinguished as upper and lower, and divided into the domains of night and day, or Sut and Horus, or Ansar and Kisar.

The constellations were not created from nothing when they were figured out of stars. The firmamental water was not created by being divided into upper and lower.

The earth was not created because distinguished from water as ground to go upon Heaven and earth existed when these were nameless, and did not come into existence on account of being named.

Here, Cosimo proudly presents Book 7 of Ancient Egypt, in which Massey explains how Egyptian wisdom which greatly concerns itself with matters of the womb and birth, water, and the offspring of gods was appropriated by the Hebrew holy books, and explains how the Hebrew account of creation is a clear repetition of Egyptian mythology.

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

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

From the Trade Paperback edition. The Material World of Ancient Egypt. We have ours misinterpreted.

Massey, for example, argued in the book his belief that: Christian ignorance notwithstanding, the Gnostic Jesus is the Egyptian Horus who was continued by the various sects of gnostics under both the names of Horus and of Jesus.

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

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

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

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

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

We have ours mis-interpreted. Evidence and Argument or Mythicist Myths?

2 Responses

  1. Kazirg says:

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  2. Domi says:

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