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BUDGE E

is called net-neb-ua-kheper-aut chapter iv: the fourth division of the tuat, which is called ankhet-kheperu chapter v: the fifth division of the tuat, which is called ament chapter vi. the sixth division of the tuat, which is called metchet-mu-nebt-tuat. chapter vii. the seventh division of the tuat, which is called thephet-asar chapter viii. the eighth division of the tuat, which is called tebat-neteru-s chapter ix. the ninth division of the tuat, which is called best-aru-ankhet-kheperu chapter x. the tenth division of the tuat, which is called metet-qa-utchebu chapter xi. the eleventh division of the tuat, which is called re-en-qerert-apt-khatu chapter xii. the twelfth division of the tuat, which is called then-neteru sacred texts egypt ehh index index previous next p. 1 the book am-tuat

" their names are--1. besit, 2. hetepit, 3 (illegible. 4. khut-mu, 5. heseq-khefti-set, 6. nefert-kha, 7. mert-neser, 8. behent, 9. ap-she, 10. nesert, 11. ap-ast, 12. shenit. iii. nine man-headed gods, with their hands raised in adoration, who are described as the "gods who praise [ra, the lord of the company of the gods" their names are- 1. ka-tuat, 2. hetem-ab, 3. ara, 4. aau, 5. hemhem, 6. ka-neteru, 7. tuati, 8. hekennu-ra, 9. aa-ater. p. 15 iv. twelve goddesses, with their arms hanging by their sides, who are described as "those who give praises to ra as he passeth over urnes" their names are--1. maa-neter-s, 2. art-neter-s, 3. hekent, 4. net, 5. apert-re, click to view (left) the nine praisers of ra (right) the twelve goddesses who sing to ra. 6. ab, 7. nebt-het, 8. hra-seni, 9. tef

graph continues] anth, i.e "he who brings" and the woman antet, i.e "she who brings" 7. the ram sma-kheftiu-f. 8. a mummied form, with projecting hands, called pet-ahat. click to view third hour. upper register. gods nos. 1-6. 9. anubis of thebes, in the form of a jackal, couchant on a pylon. 10. a kneeling man, who holds in his left hand a pupil of the eye of ra, and is called an-maat-ra-sehetep-neteru, i.e "the bringer of the eye of ra, who maketh content the gods" p. 52 click to view third hour. upper register. gods nos. 7-11. 11. the papyrus sceptre ur-hekau, i.e "great one of words of power" surmounted by a piece of flesh. 12-15. four gods, whose names are sau-ab, click to view third hour. upper register. gods nos. 12-19. p. 53 [paragraph continues] thema, hun-sahu, and thet-em-kerh

sepaashat, who holds a knife with both hands, and stands between two women, whose names are meskh-set, and tept-bes-s. 15. the male bearded figure amenti. click to view third hour. lower register. gods nos. 14-19. 16-19. four forms of osiris, mummified, bearded, and wearing the red crown, and seated on chairs of state; their names are asar-ka-amentet, asar-her-khentu-f, asar-batti, and asar-kherp-neteru. 20, 21. the two goddesses seh, and ahau, p. 58 who stand grasping the sceptre with both hands, and have their heads turned behind them. 22. the goddess ba-khati, who holds in each hand one of the eyes of horns or ra. 23. the god khetra, holding a sceptre and an ankh. click to view third hour. lower register. gods nos. 20-26. 24-26. three gods, with bowed backs who touch the earth with thei

her-aptesu, who holds a lasso in each hand (see p. 111. p. 107 click to view the kingdom of seker. p. 109 12. the god an-at, wearing a feather of maat (see p. 111. 13. the god abui, with his head turned behind him; he is provided with a shade (see p. 111. 14. the god amu, bull-headed (see p. 107. 15. the god set, bull-headed (see p. 107. 16. the god sent-nef-amentiu (see p. 107. 17. the god hetep-neteru (see p. 107. of these eight gods it is said "they stand by at the annihilation of the dead in the tuat, and their work is to burn up with fire the bodies of the dead by the flames from their mouths in the course of every day" 18. a goddess, standing upright, with her hands stretched out to the top of the head of a man who is kneeling before her, and is cutting open his head with a hatchet;

ty bound to make to him upon earth" p. 124 in the upper register are- a company of nine gods and goddesses, all of whom are represented as seated, but their seats of state or thrones are invisible; they may be thus enumerated- 1. the god hetep-khenti-tuat, in the form of a mummy; his hands project from his bandages, and on his head he has symbols of meat and drink. click to view (left) asar-am-ab-neteru (center) asth-mehit (left) hetep-khenti-tuat. 2. the goddess asth-mehit, or ast-amhit, with the crown of the north on her head. the name means "isis in the north" 3. the god asar-am-ab-neteru, i.e "osiris in the heart of the gods" p. 125 4. the god heru-khenti-ahet-f, i.e "horus at the head of his field" hawk-headed, with his hands projecting from his bandages. 5. the god benti-ar-ahet-f, o

d. their souls shall rise up in the tuat on their sceptres, they are provided p. 129 with knives, and no violence shall be done to them. goddess" 13. the lion ka-hemhemet, couchant, and facing the two companies of the gods described above. above his back are the two utchats, between which is the sign. 14. a form of the goddess isis, in a sitting position, but without a throne. click to view thath-neteru. hetchefu. isis-thaith. ka-hemhemet. 15. the god hetchefu. 16. the god thath-neteru, in mummied form, holding a sceptre in one hand and a knife in the other. 17. a chamber, with an opening under the roof, through which a snake, which stands on its tail outside it, belches fire; under a vaulted covering is an "image" of ra, in the form of the hind-quarters of a lion. the chamber is called he

of the symbols of this city. when he heareth the voice [of the boat of] ra which is addressed to the eye which is in his cheek, the head which is in his dominion maketh its appearance, and then it eateth its own form after this great god hath passed it by. whosoever knoweth this [picture] ab-shau shall not devour his soul" next: chapter viii. the eighth division of the tuat, which is called tebat-neteru-s sacred texts egypt ehh index index previous next p. 161 chapter viii. the eighth division of the tuat, which is called tebat-neteru-s. the scene that illustrates the eighth division of the tuat, which is passed through by the sun-god during the eighth hour of the night, is introduced by four lines of text which read "the majesty of this great god taketh up its place in the circles of the

e night, is introduced by four lines of text which read "the majesty of this great god taketh up its place in the circles of the hidden gods who are on their sand, p. 162 and he addresseth to them words in his boat whilst the gods tow him along through this city by means of the magical powers of the serpent mehen. the name of the gate of this city is aha-an-urt-nef. the name of this city is tebat-neteru-s. the name of the hour of the night which guideth this great god is nebt-usha" the circles of this division are thus described "the hidden circles of ament which are passed through by the great god, his boat being towed along by the gods who dwell in the tuat; let them be made according to the figures [which are depicted] on the north of the hidden palace in the tuat. whosoever knoweth the

nti-amenti, unite thyself strongly to it, and mayest thou be entreated to lighten the darkness of those who are on their sands. we beseech thee to come and to unite thyself, o ra, to those who tow thee along" the eight gods click to view p. 166 who tow along the boat of ra are thus described "these are the gods of the tuat who tow alone, ra in the place where the gods have their sepulchres (tebat-neteru-set, and he is [acclaimed] by those who are in this city. the images secret of tathenen, of horus [and of] the gods are with them" 2. nine large objects somewhat in the form of the hieroglyphic shems, which has the meaning of "follower" or "servant; unlike this sign, however, each of the nine objects is provided with a huge knife, and from the curved end of each is suspended a human head. m

heir instruments for weaving, which are set firmly on their sand, according to the mystery which horus made. this god crieth out to their souls in whatsoever regions they are, and there are p. 173 heard the voices of [those who are] shut in this circle which are like the sound of the swathed ones [when] their souls cry out to ra. the name of this circle is tuat" 3. this circle, which is called as-neteru, is entered through a door with the name of tes-akhem-baiu, and in it are seated- click to view the circle as-neteru. 1. the image of osiris. 2. the image of isis. 3. the image of horus, hawk-headed. each of these is seated as before. the text reads: p. 174 [paragraph continues "those who are in this picture are [seated] upon their instruments for weaving, which are set firmly on their sand

eir instruments for weaving, which are set firmly on their sand, according to the mystery which horns made. this god crieth out to their souls in whatsoever regions they are, and there is heard the click to view the circle aakebi. sound of the voices of [those who are] shut in this circle, which is like unto the sound of men who lament when their souls cry out to ra. the name of this circle is as-neteru" 4. this circle, which is called aakebi, is entered through a door with the name of tes-sheta-thehen-neteru, and in it are seated p. 175 1. the image of ka-amentet, bull-headed. 2. the image of ba-neteru, ram-headed. 3. the image of rem-neteru, ram-headed. each of these is seated as before. the text reads "those who are in this picture are [seated] upon their instruments for weaving, which

of afu, the dead sun-god, in the ninth hour. 2. the, twelve sailors of ra, each of whom stands upright, and holds a paddle in his hands; their names are- 1. khennu, i.e "the sailor" par excellence. 2. akhem-sek-f. 3. akhem-urt-f. p. 189 click to view khennu. akhem-sek-f. akhem-urt-f. akhem-hemi-f. click to view akhem-hep-f. akhem-khemes-f. khen-unnut-f. hepti-ta-f. click to view hetep-uaa. neter-neteru. tcha-tuat. tep.i p. 190 4. akhem-hemi-f. 5. akhem-hep-f. 6. akhem-knemes-f. 7. khen-unnut-f, 8. hepti-ta-f. 9. hetep-uaa. 10. neter-neteru. 11. tcha-tuat. 12. tepi. the text which refers to these reads- p. 191 "this great god joineth those who will transport him through this city, and his sailors join his boat wherein he is in his hidden form of mehen. this great god addresseth words to th

isk, and they make to arise [his] soul in his forms by means of their hidden words every day" 3. a bearded, man-headed hawk, wearing plumes and horns on his head, seated on a basket or bowl; his name is muti-khenti-tuat. 4. the ram-god nesti-khenti-tuat, couchant on a basket or bowl. p. 192 5. the cow-goddess nebt-au-khenti-tuat. 6. a bearded god, in mummied form, called hetepet-neter, or hetepet-neteru. click to view muti-khenti-tuat. the text which refers to these reads: p. 193 click to view nesti-khenti-tuat. click to view (left) nebt-au-khenti-tuat (right) hetepet-neter. p. 194 [paragraph continues "those who are in this picture in this city are they who give offerings of food to the gods who are in the tuat; ra decreeth for them loaves of bread and vessels of beer, and the gods journe

lick to view nesti-khenti-tuat. click to view (left) nebt-au-khenti-tuat (right) hetepet-neter. p. 194 [paragraph continues "those who are in this picture in this city are they who give offerings of food to the gods who are in the tuat; ra decreeth for them loaves of bread and vessels of beer, and the gods journey on in the following of this great god to the eastern horizon of the sky, with hetep-neteru-tuat [also] following him" in the upper register are- 1. twelve gods, each of whom is seated upon the symbol of linen swathings; their names are- 1. neha-ta. 2. teba. 3. maati (or, ariti. 4. menkhet. 5. hebs. 6. nebti. 7. asti-neter. 8. asti-paut. 9. hetemet-khu. p. 195 click to view neha-ta. teba. maati. menkhet. click to view nebs. nebti. asti-neter. asti-paut. click to view hetemet-khu

the symbol of "life" in his right hand, and a staff, the upper portion of which is in the form of a wriggling snake, in the left hand. these gods are under the direction of a god in mummied form, whose name, or description, is heru-her-she-tuati, i.e "horus who is over the lakes in the tuat" the names of the nine gods are- 1. sekhti. 2. am-sekhet-f. 3. nehebeti. 4. tchamuti. 5. neb-aatti. 6. heq-neteru-f. p. 204 click to view sekhti. am-sekhet-f. nehebeti. tchamuti. neb-aatt.i p. 205 click to view heq-neteru-f. pan-ari. teser-ari. aha-sekhet. heru-her-she-tuat.i p. 206 7. pan-ari. 8. teser-ari. 9. aha-sekhet. next: chapter x. the tenth division of the tuat, which is called metet-qa-utchebu sacred texts egypt ehh index index previous next p. 207 chapter x. the tenth division of the tuat, w

pe god, whose tail is stiffened out under him in such a manner as to form a seat for him, and who holds the utchat, or eye of the sun, on his two hands. the first four of the goddesses have each the head of a lioness and are called- 1. sekhet. 2. menkert. click to view sekhet. menkert. huntheth. usrit. 3. huntheth. 4. usrit. the remaining four have the heads of women, and have the names of 1. amt-neteru-s. 2. arit-tatheth. p. 220 3. ahat. 4. themath-ermen. the name of the ape-god is af)-ermen-maat-f. concerning the goddesses the text says: click to view abet-neteru-s. arit-tatheth. ahat. themath-ermen [paragraph continues "to these goddesses who make the p. 221 reckoning of his eye for horus in the tuat, ra saith-'make ye strong your spirits by means of [your] strength, and make the reckon

this great god into the ways of the darkness which gradually lightens, and illumineth those who are on the earth" 2. twelve gods, who march before the boat of the god bearing the serpent mehen on their heads; their names are- 1. mehni. 2. semsem, 3. sekhennu, 4. shetu, 5. ama, 6. amu, 7. erta. p. 235 click to view mehni. semsem. sekhennu. shetu. click to view ama. amu. erta. shepu. click to view neteru. athpi. ermenu. fa. p. 236 8. shepu. 9. neteru. 10. athpi. 11. ermenu. 12. fa. the text reads: p. 237 [paragraph continues "those who are in this picture are in front of this great god, and they carry the serpent mehen-ta on their heads into this city, and they travel onwards in the following of ra into the eastern horizon of the sky. this god crieth unto them by their names, and he decreet

which it is your right to do, and let your souls be in the following of [my] created things' their work in the tuat is to make to advance the hidden things of this great god to the hidden house each day when they appear with this great god in the upper heaven" 16. a goddess, seated on the backs of two serpents, p. 247 click to view (left) nebt-khu (right) nebt-ankhiu. click to view (left) mer-ent-neteru (right) nert-abui. p. 248 which lie side by side, and appear to issue from her feet; her left hand grasps the body of one serpent, and her right is held up before her face. her name is nebt-ankhiu. in front of her are three other goddesses, who are similarly seated; their names are nebt-khu, nert-abui, and mer-ent-neteru, the text reads: those who are in this picture have their arms on the

he order for their slaughter each day "those who are in this picture, who are depicted with the enemies of osiris of the tuat, and with her-utu-f, who is the guardian of this circle, live by means of the voice of the enemies, and by the cries of entreaty of the souls and shadows which have been placed in their pits of fire" next: chapter xii. the twelfth division of the tuat, which is called then-neteru sacred texts egypt ehh index index previous p. 256 chapter xii. the twelfth division of the tuat, which is called then-neteru. the twelfth division 1 of the tuat, which is passed through by the sun-god during the twelfth hour of the night, is introduced by three lines of text, which read- p. 257 "the majesty of this great god taketh up his position in this circle, which is the uttermost lim

s great god taketh up his position in this circle, which is the uttermost limit of thick darkness, and this great god is born in his form of khepera in this circle, and nut and nu are in this circle for the birth of this great god when he cometh forth from the tuat and taketh up his position in the matet boat, and when he riseth up from the thighs of nut. the name of the gate of this city is then-neteru. the name of this city is kheper-kekiu-khau-mestu. the name of the hour of the night wherein this god cometh into being is maa-nefert-ra" above the whole scene is a line of hieroglyphics, which describes it as- p. 258 "the hidden circle in the tuat wherein this great god is born; he cometh forth into the pool of nu, and he taketh up his place in the body of nut. whosoever shall make a copy

DAVID ICKE CHILDREN OF THE MATRIX

eans "sons of an (later anu),1 another likely origin for "sons of god" as the reptilian anunnaki interbred with the nordics and earth peoples. the name for sumer in the tablets is ki.en.gir, which has been translated as "the land of the lord of the blazing rockets" and also "the land of the watchers. the term "watchers" is often used to describe ancient gods. the egyptian name for their gods, the neteru, translates literally as "watchers. the egyptians said that these watchers came in their "heavenly boats" and in ancient cultures across the world you have this constantly recurring theme of "gods" arriving in some kind of flying machine to found civilisations and bring knowledge and techniques that were light years ahead of what existed before. in the indian culture they called these flyin

DAVID ICKE THE BIGGEST SECRET

ablets call these gods thean.unnak.ki (those whofrom heaven to earth came),and din.gir (the righteousones of the blazingrockets. the name ofsumer itself was ki.en.gir (the land of the lord of the blazing rockets and alsoland of the watchers, according to sitchin. the ancient text known as the book ofenoch also calls the gods the watchers, as did the egyptians. the egyptian name fortheir gods, the neteru, literally translates as watchers and they said that their gods camein heavenly boats.according to zecharia sitchin, the tablets describe how the anunnaki came from aplanet called nibiru (the planet of the crossing) which he believes has a 3,600 yearelliptical orbit that takes it between jupiter and mars and then out into far space beyondpluto. modern science has identified a body it calls

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

m it can ascend into heaven and dwell with the gods, and with the sahu of the gods, and with the souls of the righteous. in the pyramid texts we have these passages- the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (4 of 21 [8/10/2001 11:23:20 am] 1. thes-thu teta pu un-thu aaa peh-tha hems-k rise up thou teti, this. stand up thou mighty one being strong. sit thou xent neteru ari-k ennu ari en ausar em het-aa amt annu with the gods, do thou that which did osiris in the great house in annu. sesep-nek sah-k an t'er ret-k em pet an thou hast received thy sah, not shall be fettered thy foot in heaven, not xesef-k em ta shalt thou be turned back upon earth.[3] 2. anet' hra-k teta em hru-k pen aha tha xeft ra hail to thee, teta, on this thy day [when] thou art standin

yramid texts the permanent dwelling place of the ba or soul is heaven with the gods, whose life it shares 1. sek unas per em hru pen em aru maa en behold unas cometh forth on day this in the form exact of ba anx a soul living.[2 [1. see trans. soc. bib. arch, vol. vi, pp. 307, 308. 2. recueil de travaux, t. iv, p. 52 (l. 455] p. lxv 2. ba-sen met unas their soul[1] is in unas.[2] 3. aha ba-k emma neteru standeth thy soul among the gods.[3] 4. ha pepi pu i-nek maat heru metu-s thu hail, pepi this! cometh to thee the eye of horus, it speaketh with thee. i-nek ba-k am neteru cometh to thee thy soul which is among the gods.[4] 5. uab ba-k am neteru pure is thy soul among the gods.[5] 6. anx ausar anx ba din netat anx pepi pen as liveth osiris, and as liveth the soul in netat, so liveth pepi th

3] 4. ha pepi pu i-nek maat heru metu-s thu hail, pepi this! cometh to thee the eye of horus, it speaketh with thee. i-nek ba-k am neteru cometh to thee thy soul which is among the gods.[4] 5. uab ba-k am neteru pure is thy soul among the gods.[5] 6. anx ausar anx ba din netat anx pepi pen as liveth osiris, and as liveth the soul in netat, so liveth pepi this.[6] 7. ta-s baiu-k pepi pen xent paut neteru em it[7] placeth thy soul pepi this among the greater and lesser cycles of the gods in tut arat am-tha hat-k the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (8 of 21 [8/10/2001 11:23:21 am] the form of the ur i [which] are on thy brow.[8 [1. i.e, the soul of the gods. 2 recueil de travaux, t. iv, p. 61 (l. 522. 3 recueil de travaux, t. v, p. 55 (l. 350, and see

orts m. maspero's views on this point. another definition of the word given by brugsch makes it to mean "the active power which produces and creates things in regular recurrence; which bestows new life upon them, and gives back to them their youthful vigour"[1] and he adds that the innate conception of the word completely covers the original meaning of the greek greek fu'sis and the latin natura. neteru, the gods. but side by side with neter, whatever it may mean, we have mentioned in texts of all ages a number of beings called neteru which egyptologists universally translate by the word "gods" among these must be the egyptians' ideas of god. http//www.sacred-texts.com/egy/ebod/ebod06.htm (1 of 7 [8/10/2001 11:23:29 am] included the great cosmic powers and the beings who, although held to

se must be the egyptians' ideas of god. http//www.sacred-texts.com/egy/ebod/ebod06.htm (1 of 7 [8/10/2001 11:23:29 am] included the great cosmic powers and the beings who, although held to be supernatural, were yet finite and mortal, and were endowed by the egyptians with love, hatred, and passions of every sort and kind. the difference between the conceptions of neter the one supreme god and the neteru is best shown by an appeal to egyptian texts. in the pyramid of unas it is said to the deceased, un-k ar kes neter thou existest at the side of god.[3] in the pyramid of teta it is said of the deceased, ut'a-f met neter as set'em-nef metu he weigheth words, and, behold, god hearkeneth unto the words.[3] nas en teta neter god hath called teta[4 (in his name, etc [1. die th tige kraft, welche

er wiederkehr die dinge erzeugt und erschafft, ihnen neues leben verleiht und die jugendfrische zur ckgiebt" religion und mythologie, p. 93. 2. maspero, recueil de travaux, t. iii, p. 202 (l. 209. 3. ibid, t. v, 27 (ll. 231, 232. 4. ibid, p. 26 (l. 223] p. lxxxiv views held in the first six dynasties. in the pyramid of pepi i. an address to the deceased king says, sesep-nek aru neter aaa-k am xer neteru thou hast received the form of god, thou hast become great therewith before the gods.[1] ta en mut-k nut un-nek em neter en xeft-k em ren-k en nefer hath placed thy mother nut thee to be as god to thine enemy in thy name of god.[2] tua pepi pen neter adoreth this pepi god.[3] pepi pu ar neter sa neter pepi this is then god, the son of god.[4] all these extracts are from texts of the vth and

-set her prayers[2 [and rebuke thee. 7. amma su en pa neter sauu-k su emment en give thyself to god, keep thou thyself daily for pa neter au tuauu ma qeti pa haru god; and let to-morrow be as to-day.[3 [1. am lineau, la morale, p. 141. 2. ibid, p. 149. 3 ibid, p. 172] p. lxxxix god and the gods. the passages from the pyramid of pepi show at once the difference between neter as god, and the "gods" neteru; the other passages, which might be multiplied almost indefinitely, prove that the being spoken of is god. the neteru or "gods" whom unas hunted, and snared, and killed, and roasted, and ate, are beings who could die; to them were attributed bodies, souls, ka's, spiritual bodies, etc. in a remarkable passage from the clivth chapter of the book of the dead (naville, todtenbuch, bd. i, bl. 17

s, the great goddess, the queen of the gods, who knew ra by his own name.[1] thus we see that even to the great god ra were attributed all the weakness and frailty of mortal man; and that "gods" and "goddesses" were classed with beasts and reptiles, which could die and perish. as a result, it seems that the word "god" should be reserved to express the name of the creator of the universe, and that neteru, usually rendered "gods" should be translated by some other word, but what that word should be it is almost impossible to say.[2] the belief in one god. from the attributes of god set forth in egyptian texts of all periods, dr. brugsch, de roug, and other eminent egyptologists have come to the opinion that the dwellers in the nile valley, from the earliest times, knew and worshipped one god

origin of their gods and of their groupings. according to m. maspero[1] they reduced everything to one kind of primeval matter which they believed contained everything in embryo; this matter was water, nu, which they deified, and everything which arose therefrom was a god. the priests of annu at a very early period grouped together the nine greatest gods of egypt, forming what is called the paut neteru or "company of the gods" or as it is written in the pyramid texts, paut aat "the great company of gods; the texts also show that there was a second group of nine gods called paut net'eset or "lesser company of the gods; and a third group of nine gods is also known. when all three pauts of gods are addressed they appear as.[2] the great cycle of the gods in annu was composed of the gods tmu

ert mass of primeval matter felt the desire of the primeval spirit to begin the work of creation, it began to move, and the creatures which were to constitute the future world were formed [1. recueil de travaux, t. viii, p. 104 (l. 664. the passage reads- mes pepi pen au atf tem an xepert pet an gave birth to pepi this father tmu [when] not was created heaven, not xepert ta an xepert reth an mest neteru an xepert met was created earth, not were created men, not were born the gods, not was created death. 2. recueil de travaux, i. vii, p. 170 (l. 466. 3. religion und mythologie, p. 101. 4 a number of valuable facts concerning the place of the egg in the egyptian religion have been collected by lef bure, revue de l'histoire des religions, t. xvi, paris, 1887, p. 16 ff] p. xcix according to th

c. and cvi, three copies, and of chapter xvii. two extracts are given in different parts of the papyrus.[1] ani's rank. the papyrus of ani is undated, and no facts are given in it concerning the life of ani, whereby it would be possible to fix its exact place in the series of the illustrated papyri of the theban period to which it belongs. his full titles are- suten in maa an hesb hetep neter en neteru nebu royal scribe veritable, scribe and accountant of the divine offerings (i.e, revenues) of all the gods. mer tenti en nebu abtu an hetep neter en the governor of the granary of the lords of abydos, scribe of the divine offerings (i.e, revenues) of nebu uast. the lords of thebes; and he is said to be "beloved of the lord of the north and south" and to "love him. the name of the king thus

autiful amenta and on the mountain of eternity, bid thee be obedient unto me in the underworld" appendix: the three following chapters, which do not occur in the ani papyrus, form part of the group of the chapters relating to the heart. they are here supplied from naville, todtenbuch, bd. i, pl. xl, xlii, xxxix [1. in naville's edition there follow the words hab-nef ab-f xenti xat-f temam ab-f er neteru sexem am-f "his heart goeth to inhabit his body; his heart is perfect before the gods, he gaineth possession of it" 2. the reading of naville's edition is better here "ye who steal hearts, and who make the heart of a man to come into existence according to that which hath been done by him; may it (i.e, his heart) be made strong by you] p. 313 text [chapter xxixa:[1 (1) the chapter of the he

been done unto thee. ptah hath thrown down thy foes, and thou art horus, the son of hathor"[1 [1. in ani the text is corrupt, and the passage within brackets is translated from the following version (naville, todtenbuch, bd. ii, bl. 428: plates xxxiii and xxxiv. http//www.sacred-texts.com/egy/ebod/ebod39.htm (1 of 5 [8/10/2001 11:29:23 am] maket-d ha-k sep sen t'etta setem nas-k an ra smaaxeru an neteru thes-tu semaaxeru-k her arit erek xer en ptah xeft-k entek heru sa het-heru] p. 361 [the flame of isis saith "i protect thee with this flame, and i drive away him (the foe) from the valley of the tomb, and i drive away the sand from thy feet. i embrace osiris ani, who is triumphant in peace and in right and truth"[1 [the flame of nephthys saith "i have come to hew in pieces. i am not hewn i

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

the waters of the abyss receded, the primordial darkness was banished, and humanity, emerging into the light, was offered the gifts of civilization.2 they spoke also of intermediaries between gods and men the urshu, a category of lesser divinities whose title meant the watchers .3 and they preserved particularly vivid recollections of the gods themselves, puissant and beautiful beings called the neteru who lived on earth with humankind and exercised their sovereignty from heliopolis and other sanctuaries up and down the nile. some of these neteru were male and some female but all possessed a range of supernatural powers which included the ability to appear, at will, as men or women, or as animals, birds, reptiles, trees or plants. paradoxically, their words and deeds seem to have reflecte

s were obliged to work for years to piece together and make sense of what remained, and they did a superb job.28 nevertheless, more than half the contents of this precious record proved impossible to reconstruct.29 what might we have learned about the first time if the turin papyrus had remained intact? the surviving fragments are tantalizing. in one register, for example, we read the names often neteru with each name inscribed in a cartouche (oblong enclosure) in much the same style adopted in later periods for the historical kings of egypt. the number of years that each neter was believed to have reigned was also given, but most of these numbers are missing from the damaged document.30 in another column there appears a list of the mortal kings who ruled in upper and lower egypt after the

t was added later but even then not necessarily by khafre. as you go into this you begin to realize that the more you learn the more complex everything becomes. for example, there may even have been an intermediate civilization, which actually would correspond to the egyptian texts. they talk themselves about two long prior periods. in the first of these egypt was supposedly ruled by the gods the neteru and in the second it was ruled by the shemsu hor, the companions of horus. so, as i say, the problems just get more and more complicated. fortunately, however, the bottom line stays simple. the bottom line is the sphinx wasn t built by khafre. the geology proves that it s a hell of a lot older. nevertheless the egyptologists won t accept that it is. one of the arguments they ve used against

ham hancock fingerprints of the gods 421 the counter of the stars, the enumerator of the earth and of what is therein, and the measurer of the earth. 17 normally depicted as a man wearing an ibis mask, thoth was a leading member of the elite company of first time deities who dominated religious life in ancient egypt from the beginning to the end of its civilization. these were the great gods, the neteru. although they were believed in one sense to be self-created, it was also openly acknowledged and understood that they had a special connection of some kind with another land a fabulous and far-off country referred to in the ancient texts as ta-neteru, the land of the gods .18 ta-neteru was thought to have had a definite earthly location a very long way south of ancient egypt seas and ocean

long way south of ancient egypt seas and oceans away farther even than the spice country of punt (which probably lay along east africa s somali coast).19 to confuse matters, however, punt was also spoken of sometimes as the divine land, or god s land, and was the source of the sweet-smelling frankincense and myrrh especially favoured by the gods.20 another mythical paradise was also linked to the neteru an abode of the blessed, where the best of humans were sometimes taken which was believed to be situated away beyond a large expanse of water. as wallis budge observed in his important study, osiris and the egyptian resurrection, the egyptians believed that this land could only be reached by means of a boat, or by the personal help of the gods who were thought to transport their favourites

, whose title was president of the land of the south ,24 had voyaged to egypt at the dawn of the first 17 the gods of the egyptians, volume i, p. 400. 18 ibid, volume i, p. 443; volume ii, pp. 7, 287. 19 ibid, volume ii, p. 7, where the deity amen-ra is addressed in a hymn: the gods love the smell of thee when thou comest from punt, thou eldest-born of the dew, who comest from the divine land (ta-neteru. see also volume ii, p. 287. punt is thought by many scholars to have been located on the somali coast of east africa where the trees that produce frankincense and myrrh( the food of the gods) are still grown today. 20 ibid. 21 osiris and the egyptian resurrection, volume i, p. 98; pyramid texts of pepi i, mer-en- rah and pepi ii, translated in ibid, volume ii, p. 316, where the maritime co

ear to be eyewitness accounts of the series of geological disasters which accompanied the end of the last ice-age in the northern hemisphere.31 there are other myths too, which may have come down to us from that epoch between 15,000 and 10,000 bc. among these are several which speak of lands of the gods and of former paradises, all of which are described as being in the south (for example, the ta-neteru of the egyptians) and many of which seem to have experienced polar conditions. the great indian epic, mahabaratha, speaks of mount meru, the land of the gods: at meru the sun and moon go round from left to right every day, and so do all the stars. the mountain by its lusture, so overcomes the darkness of night, that the night can hardly be distinguished from the day. the day and night are t

HEAVEN HELL

der--arnebaui. hour-goddess--ushem-hatiu-kheftiu-nu-ra. division ii. name--urnes. warder--am-nebaui. hour-goddess--seshet-maket-neb-s. p. 97 division iii. name--net-neb-ua-kheper-aut. warder--khetra. hour-goddess--tent-baiu. division iv. name--ankhet-kheperu. name of the gate of this circle--ament-sethau hour-goddess--urt-em-sekhemu-s. division v. name--ament. name of the gate of this circle--aha-neteru. hour-goddess--sekmet-her-abt-uaa-s. division vi. name--metchet-nebt-tuat. name of the gate of this city--sept-metu. p. 98 hour-goddess--mesperit-ar-at-maatu. division vii. name--tephet-shetat. name of the gate of this city--ruti-en-asar. hour-goddess--khesfet-hau-hesqetu-neha-hra. division viii. name--tebat-neteru-s. name of the gate--aha-an-urt-nef. hour-goddess--nebt-usha. division ix. n

kheperu. name of the gate--sa-em-keb. 1 p. 99 hour-goddess--tuatet-maktet-en-neb-s. division x. name--metet-qa-utchebu. name of the gate--aa-kheperu-mes-aru. hour-goddess--tentenit-uhetes-khak-ab. division xi. name--re-en-qerert-apt-khatu. name of the gate--sekhen-tuatiu. hour-goddess--sebit-nebt-uaa-khesfet-seba-em-pert-f. division xii. name--kheper-kekiu-khau-mest. p. 100 name of the gate--then-neteru. hour-goddess--maa-nefert-ra. the divisions of the tuat according to the book of gates are usually marked by gates, which are guarded by serpents; they are as follows- division i. name of guardian gods--set and tat. name of the region--set-amentet, western vestibule. division ii. name of the serpent--saa-set. division iii. name of the serpent--aqebi. name of the gate--septet-uauau. division

at obscure in meaning; it seems, however, that the jackal-headed sceptre uttered words on behalf of the god afu-ra, and that the other p. 110 typified him, taking the place of the ram-headed god with a human body which we have in the book am-tuat. on each side of the boat are twelve gods, who presumably represent the twelve hours of the day, and the twelve hours of the night; one group is called "neteru set( or semt, i.e "gods of the mountain" and the other "neteru set-amentet" i.e "gods of the mountain of the hidden land" the gods of the mountain are the offspring of ra himself, and they "emerged from his eye (vol. ii, p. 85, and to them has amentet been given as an abode. next: chapter vi. second division of the tuat. i. the kingdom of khenti-amenti-osiris according to the book am-tuat s

same form as before, and has in no way suffered by his passage through the gate, because at the word of sa the gate opened, the flames which swept between the walls ceased, and the warders of the passage and the guardian gods withdrew their opposition. in this division a serious obstacle had to be overcome. immediately in the fair way of the course of afu-ra is a group of eight gods, called faiu-neteru, who bear on their shoulders a long pole-like object, each end of which terminates in a bull's head. this object is, p. 126 intended to represent the long tunnel in the earth, each end of which was guarded by a bull, through which, according to one tradition, the night-sun passed on his journey from the place of sunset to the place of sunrise. at intervals on the tunnel are seated seven god

ho bear on their shoulders a long pole-like object, each end of which terminates in a bull's head. this object is, p. 126 intended to represent the long tunnel in the earth, each end of which was guarded by a bull, through which, according to one tradition, the night-sun passed on his journey from the place of sunset to the place of sunrise. at intervals on the tunnel are seated seven gods called neteru-amiu, i.e, the "gods who are within" and they are intended to represent the guardians of the seven portions into which the tunnel was divided; the name given to the tunnel is "uaa-ta" i.e "boat of the earth" but there is no doubt that it originally represented click to view the boat of the earth. a kind of tuat which was complete in itself, as the bulls' heads, one at each end of it, prove

xt fifth division of the tuat. i. the kingdom of seker according to the book am-tuat. this division, or hour, or circle, as it is described in the text, is called ament, and it contains the secret ways, and the doors of the hidden chamber of the holy place of the land of seker, and his flesh, and his members, and his body, in the forms which they had in primeval times; the main gate is called aha-neteru, the gods are called baiu-ammiu-tuat, and the goddess of the hour is semit-her-abt-uaa-s. the boat of afu-ra is towed by seven gods and seven goddesses, and is preceded by a few gods who are led by isis (vol. i, pp. 87, 91, 95, 99, 100, 107, 111; the texts make it clear that afu-ra continues his journey by the help of khepera. the corridor of re-stau through which he travels now bends upwar

but others are manifestly the servants of seker, and their duty it was to guard his kingdom. a number of them are gods who were set over the waters which lay in the northern part of the division, and it was all important for afu-ra to have their friendly help when he left the back of the serpent and rejoined his own boat. in one portion of the region to the left of afu-ra p. 137 we see the hetep-neteru, i.e, a company of eight prods, and the goddess qetet-tent; the work of these gods is to be present at the destruction of the dead in the tuat, and to consume their bodies by the flames which they emit from their mouths, and the goddess lives partly on the blood of the dead, and partly on what the gods give her. these gods are provided with blocks on which they cut in pieces the dead, and w

od seated on the back of a huge serpent resembling mehen (vol. i, p. 151. footnotes 152:1 this statement is found in the summary. next: eighth division of the tuat. i. kingdom of osiris according to the book am-tuat sacred texts egypt ehh index index previous next eighth division of the tuat. i. kingdom of osiris according to the book am-tuat. the name of this division, or hour, or city, is tebat-neteru-s, its gate is called aha-an-urt-nef, and its hour-goddess is nebt-ushau. the boat of afu-ra now enters one of the most holy places in the kingdom of osiris, for in it abide the four forms of tathenen. looking at the boat (vol. i, p. 164) we see that isis and ser are no longer in it, a fact which indicates that the dangers incidental to passing through this division are not great, and that

doors fly open and those within hear what he says, and they respond with cries which are like unto those of male cats, or the "noise of the confused murmur of the living" or the "sound of those who go down to the battle-field of nu" or the "sound of the cry of the divine hawk of horus" or the "twittering of the birds in a nest of water-fowl" the circles on the left are: 1. sesheta, 2. tuat, 3. as-neteru, 4. aakebi, 5. nebt-semu-nifu, 6. the door tes-khaibitu-tuatiu. the sounds made by the gods in these resemble the "hum of many honey-bees" the "sound of the swathed ones" the "sound of men p. 156 who lament" the sounds "of bulls and other male animals" and the sound of those "who make supplication through terror (vol. i, pp. 170 ff. next: ninth division of the tuat. i. kingdom of osiris acc

icted in front of the boat because there was no room for them in it. the god is still under the form of mehen, and is still passing over the secret path of amentet, and his sailors sing to him, and as they do so they scatter water from the stream with their paddles on the spirits who dwell in this city (vol. i, pp. 189-191. in front of these are three deities, seated on baskets, and the god hetep-neteru-tuat; they accompany the boat of afu-ra, and it is their duty to provide food, or offerings, for the gods who are in the division. on the right of the path of the god are twelve uraei, who lighten the darkness by means of the fire which they pour out from their p. 157 mouths: they rest upon objects which suggest that they have received their places in this division because all the appointed

ibule of the tuat, or the antechamber of the world of light according to the book am-tuat sacred texts egypt ehh index index previous next p. 192 chapter xiv. twelfth division of the tuat. ii. eastern vestibule of the tuat, or the antechamber of the world of light according to the book am-tuat. the twelfth division, or hour, or city, is called kheper-kekiu-khau-mestu, the name of its gate is then-neteru, and the hour-goddess is maa-nefert-ra; it is the "uttermost limit of thick darkness" i.e, it is not a part of the tuat proper, and it contains the great celestial watery abyss nu, and the goddess nut. who is here the personification of the "womb of the morning" so soon as the sun-god passes from the thighs of nut he will enter the matet boat, and begin his course in the world of light. we

who is here the personification of the "womb of the morning" so soon as the sun-god passes from the thighs of nut he will enter the matet boat, and begin his course in the world of light. we see afu-ra in his boat as before, and in the front of it is the beetle of khepera, under whose form the god is to be re-born. the space in front of the boat is filled by the body of a huge serpent called ankh-neteru, which lives upon the rumblings of the earth, and from the mouth of which amakhiu, or loyal servants, go forth daily. twelve amakhiu of ra now take hold of the tow-line, and entering in at p. 193 the tail of the serpent ankh-neteru draw afu-ra and his boat through its body, and bring him out at its mouth (vol. i, p. 263. during his passage through the serpent, the god transforms himself int

LIBER HAD

e religious option. references alfred, randall h. the church of satan. in charles y. glock and robert n. bellah, the new religious consciousness. berkeley: university of california press, 1976, pp. 180 202. baddeley, gavin. lucifer rising: sin, devil worship and rock n rolci liber h a d svb figvra dlv a. a. publication in class d (for winners of the ordeal x) imprimatur: three flags/axes meaning "neteru. v.v.v.v.v. n. fra a. a. o.m. 7 degree= 4square. 000. this is the book of the cult of the infinite within. 00. the aspirant is nuit. nuit is the infinite expansion of the rose; hadit the infinite concentration of the rood("instruction of v.v.v.v.v) 0. first let the aspirant learn in his heart the second chapter of the book of the law("instruction of v.v.v.v.v) 1. worship "i.e" identify thys

LIBER COLLEGII SANCTI

(in outline) on the breast, and an eye in a triangle design (gold on silver) on the brow. the same text describes the symbols added in subsequent grades as follows: zelator: purple square affixed to front of robe at level of knees. practicus: orange sash affixed to left sleeve. philosophus: green sash affixed to right sleeve. dominus liminis: replace black hood with a white hood, with the gthree neteru h (the triple egyptian gaxe h hieroglpyh signfying gthe gods h) below the eye-holes. this account been disputed; a different account of the outer order robes, said to be derived from a typescript prepared by f.i. regardie while he was crowley's secretary in the late 1920s, was published in the journal of the college of thelema, black pearl, in the late 1990s, and in an appendix to james esc

ONYX TABLET OF SET

two thousand and possibly as many as four thousand years (2) set was the god who was "different" from all of the others. too often this is simplified into his being the "evil" slayer of osiris, hence the personification of "evil; yet any but the most cursory study of egyptian religious symbolism is sufficient to dispel this caricature. he was rather the "god not of the gods: a neter "against the neteru: the entity who symbolized that which is not of nature. this is a very curious role for a god in egyptian cosmology. as discussed in the ruby tablet (ot.ii.a.1.a "the egyptians perceived the universe as actively controlled by conscious, natural principles (neteru. to the egyptians, all of 'nature (derived from neter) was alive and onyx tablet: ot.i.ancp temple of set author: michael a. aqui

logy. as discussed in the ruby tablet (ot.ii.a.1.a "the egyptians perceived the universe as actively controlled by conscious, natural principles (neteru. to the egyptians, all of 'nature (derived from neter) was alive and onyx tablet: ot.i.ancp temple of set author: michael a. aquino vi date: december 1, 1988 ce revision: html revision: august 8, 1999 ce the direct consequence of the wills of the neteru. nature was intelligible not just through inanimate, automatic, general regularities which could be discovered via the 'scientific method; but also through connections and associations between things and events perceived in the human mind. there was no distinction between 'reality' and 'appearance; anything capable of exerting an effect upon the mind thereby existed" to be the only "other g

history, the xix and xx. herein there is an interesting "theological succession: the early xviii dynasty (ca. 1580-1372) was that of the great amenhoteps, during whose reigns the priesthood of amon at thebes was preeminent. the dynasty disintegrated during the "amarna period (ca. 1372-1343) of akhenaton, during which the solar disk of aton was considered supreme if not indeed all-inclusive of the neteru. when the new xix dynasty arose under rameses i and seti i, the state role of amon was restored- but the pharaohs directed much of their personal efforts towards set. recounts sauneron "the new dynasty in power, careful to appear to be 'restoring everything to order, had many reasons for mistrusting the amonian priesthood. descendants of a military family of the eastern delta, the new phara

rior to the xix-xx dynasties when set was preeminently in favor- and the presiding neter over egypt's greatest period of imperial glory. set's eclipse may well have been due to a more subtle, yet pervasive sentiment sweeping egypt. as sauneron and many other egyptologists have acknowledged, egyptian philosophy was based upon a millennia-old conviction of the absolute presence and influence of the neteru, and in the virtue of a social system in which the preservation of cyclical harmony was all-important. while the new empire of the xix-xx dynasties extended egypt's influence to palestine and mesopotamia, it also made the egyptians aware that there were many other functioning cultures in which the neteru were unknown [at least by their egyptian names. moreover the concept of egypt as just o

superficiality- its restless inability to study anything metaphysical in any depth- have tended to condense the delicate, complex study of egyptian cosmology [presented so well in her-bak] into a crude caricature capable of being digested by modern minds in a few hours at most. initiates of the priesthood of set must resolve to take the time to apprehend and appreciate set- and the other egyptian neteru- in the same contemplative, reflective, and above all unhurried fashion that their ancient predecessors did. only then will the magnificence, subtlety, and depth of this metaphysical system be realized and appreciated. only then can its principles be applied meaningfully within our current environment. the modern priesthood of set the concept of "priesthood" conventional religions view thei

RUBY TABLET OF SET

aeologists have at their disposal less than 10% of that country's cultural creations from which to reconstruct its values. classification: v2- 102- 1 author: michael a. aquino vi date: october 1, xix revision: january 1, xxiv html revision: oct 07, 1997 ce subject: philosophy reading list #1 #2, 16l, 16m the egyptians perceived the universe as actively controlled by conscious, natural principles (neteru. to the egyptians, all of "nature (derived from neter) was alive and the direct consequence of the wills of the neteru. nature was intelligible not just through inanimate, automatic, general regularities which could be discovered via the "scientific method" but also through connections and associations between things and events perceived in the human mind. there was no distinction between "

egyptian art, literature, and science looked for beauty and symmetry (felt to be indications of divine perfection, rather than for cause and effect relationships. hence egyptian thought is sometimes called "geometric" as opposed to the "algebraic" thought of hellenic and later logicians. since impressions and appearances substantiated reality, the egyptian emphasis on portraits and statues of the neteru was not merely decorative, metaphorical, or symbolic. rather an image was a medium whereby the neter in question could make an actual appearance in the material world [note: contrast egyptian statuary with greek, roman, or later european. the "living presence" in the former will be dramatically evident] similarly part of something could substitute for the whole as long as the mind completed

wing the portrait of a dead relative, for example, brought that relative to true life. egypt was divided into 42 nomes (provinces, each dominated by the priesthood of one or more divinities. a particular priesthood might also dominate more than one nome. the monarchy was closely controlled by the various orders of priesthood, with the pharaoh acting as an earthly deputy of and interpreter for the neteru. governmental, judicial, and political systems were responsible for their ethics to the neteru, not to the people. justice was meted out by viziers (internal roving ambassadors of the pharaoh) and nome governors according to the neter of justice, maat, on an individual case basis. there was no concept of individual rights against the government, because government was viewed as a system ord

rnmental, judicial, and political systems were responsible for their ethics to the neteru, not to the people. justice was meted out by viziers (internal roving ambassadors of the pharaoh) and nome governors according to the neter of justice, maat, on an individual case basis. there was no concept of individual rights against the government, because government was viewed as a system ordered by the neteru. similarly each egyptian, whether high or lowborn, participated in this system. crime and corruption were of course possible, but inadvisable because of the conviction that vice would be punished severely after earthly death. old kingdom egypt was largely insulated from foreign invasion or conflict, hence egypt spent its early years as a peaceful culture with no standing military. egypt is

e government and control most of the property [on behalf of the god(s. those gods were anthropomorphic, with essentially human motives and desires which were manifest through the forces of nature. the generally harsher and more unpredictable elements in mesopotamia may partially explain the generally harsher and more unpredictable personalities of the mesopotamian gods in contrast to the egyptian neteru. like egypt, the ancient near east shows a blending of the scientific and the emotional. supernatural beings were thought to be intimately involved with human fortunes on a daily basis. hence the "life experience" of a mesopotamian was as much magical as it was rational. whereas the egyptian political system was strongly centralized and monarchic, the earliest mesopotamian cultures tended t

f the aon of horus that crowley did not recognize the fourth sentence of this verse as being an abrupt rejection of the disordered thoughts of the first three. this rejection is emphasized by the fifth and sixth sentences, which encourage him to strengthen, not impair his sensory powers. 23. i am alone: there is no god where i am. the conceptual separation of harwer from nuit is absolute; the two neteru are mutually exclusive. 24. behold! these be grave mysteries; for there are also of my friends who be hermits. now think not to find them in the forest or on the mountain; but in beds of purple, caressed by magnificent beasts of women with large limbs, and fire and light in their eyes, and masses of flaming hair about them: there shall ye find them. ye shall see them at rule, at victorious

. also reason is a lie; for there is a factor infinite& unknown& all their words are skew-wise. 33. enough of because! be he damned for a dog! neither the book of the law nor other texts dealing with metaphysics can be comprehended through purely logical analysis. this is the ultimate message of the platonic dialogues, which collectively demonstrate the futility of a logical approach to the forms/neteru. after all rational and scientific procedures have been exhausted, an intuitive (noetic) apprehension of each form is required. a reading of the book of the law with an inaccurate or insufficient appreciation of the neteru manifest within it can lead to disaster [consider crowley's own misreading of #ii-22] 34. but ye, o my people, rise up& awake! 35. let the rituals be rightly performed wi

s that "al" in hebrew is merely a corruption of an elder egyptian hieroglyphic term which may be pronounced in three ways "al "ar, or "har. this term translates to "the divine son" and specifically identifies har or hor, the great horus[-ur or wer is a suffix meaning "great] in egyptian mythology both set and horus (harwer) were identified as children of nuit, but the actual derivation of the two neteru from nuit is explained more precisely in the book of coming forth by night. so, ironically enough "al" is a sort of master key to the book of the law, identifying it as a creation of horus. a full translation of its name (liber al vel legis) would be: the book of the law of horus. as for jones, he suffered the fate predicted in #ii-56. in 1926-27 he converted briefly to catholicism, then di

cales themselves. it was a pitiless time and often a painful one, but one i wouldn't trade for worlds. it was, you see, an absolute necessity. it further took more than one night. how long will your initiation take? well, ft. worth or by bus? only you will be able to supply the answer to that particular question/quest. further quests what is going to be revealed of one's relation to man, xem, the neteru, the work, and the price of failure. another quest why see this["why not" is unsatisfactory as an answer] my feelings on this are that one is in the presence of maat, the truth of which is in the being, and is therefore present in all time. yet this is not predestination.that occurs only as we form it from minute to minute and therefore is not waiting as a fixed thing. what you may glimpse

at none of the other daimons in the diabolicon are named or even (apparently) alluded to. since astaroth seems to have attained) complete indulgence, the reason why the formula (and activity) of the age of satan "indulgence instead of abstinence" should stir astaroth is unclear- until it is remembered that xeper was emerging from the mists of the age of satan. the relationship between man and the neteru is a reciprocal one founded on xeper. ghear now what is spoken, for my message will come but once. time rushes forward, and my patience is not as great as it was in old khem. g here again is the warning found in the diabolicon, the book of coming forth by night, the word of set, and elsewhere. the warning in the book of coming forth by night is considerably more immediate than the one in th

l degrees have found that working "without lust for results" brings tremendous results. it's as if working towards a goal limits your benefits to the realm of that goal. doing the same work without the goal seems to open our minds to many more benefits. a third characteristic shared by many nascent priests is a high level of illustrative gbm work, especially that dealing with the higher self, the neteru, and/or set. this doesn't mean that operative work becomes less frequent or less important, but rather that illustrative work seems to bring out those changes which may lead to the iii. it is critically important here to maintain communications with other ii adepts and with the priesthood. this illustrative work can be very valuable when valid, and very dangerous when invalid. often it's on

ousness: set is the universal principle of consciousness, as we are particularizations of it. we know that set is non-natural, as the essence of consciousness places it "at arm's length" from apprehended nature. i am reminded of the statement in the book of coming forth by night that "all other gods are created by men. i never understood this as a dismissal of the reality or significance of other neteru, but rather as an indication that humans possessing consciousness can then conceptualize the other neteru in a way that non-self-conscious beings cannot. in this sense, neteru may be "ideas, and set is a sort of "idea-capacity" form. one final topic that should probably be discussed is the "timing" of one's recognition to the priesthood. after all, recognition does not confer perfection upo

as there can be no rote responses, roles should be chosen well prior to the meeting at which the ritual is to be performed, and copies of this rite should be distributed to all participants. if this is not feasible, the ritual should be discussed at the beginning of the meeting, and at least a half-hour should be allocated for the participants to work out their roles and to examine their natures/neteru. it is preferable to discuss the roles individually, so that each participant may have maximum flexibility to select a role within the context of the ritual as a whole. the elements of the ritual of the self may be performed in any order, save that the passing of the chalice and that which follows must be done last. this free-form emphasizes our freedom from superstition and from stasis; we

f my creation, devouring the illusion of time from before me. i am before the beginning and i shall be beyond the end, for i shall become in the power of the eternal moment. classification: v2- b56- 2 author: bret c. cagle ii date: november 12, xxvii html revision: dec 9, 1998 ce subject: inspired by the iam manuscript reading list: proceding forth from the brow of set, i am the word defining the neteru of my splendour, as stars in the night sky; the body of infinite possibility i shall become; the ba of hell's fire i am. i am the black eye of harwer become the exaltation of set within being and function; that i shall be. i am will enduring. i am love without weakness. i am the meditation of eternity; word of creation born of destruction. i am the trickster whose art is perfection in ma'at

ion in ma'at. i am the law of self. i am the keeper of the book of mystery, of which i am the scribe. i shall be that i shall become as the master magician in the realm of darkness. i am among the children of the night, child of set, a god in the land of the gods. i am alone in my divine election; i am together among the elect. i am the creator of the universe of my experience, and i am among the neteru of collective creation, in a new macrocosmic order, ever beyond yet within myself. free as the falcon to soar in the higher aethyrs, i am become the hidden star. i am the gate of self coming into being, the gate of the west at twilight; i shall be the mediator of the two lands, the known and the unknown i am. i am the ancient knower and that which is known, ever apart from all that i am not

set. the daemonic confluence classification: v2- cb6r- 1 author: linda reynolds iv date: october 27, xxv, set-xi conclave working, hollywood, california reading list [prepare the chamber. all participants enter the chamber once it has been prepared for them. the ipsissimi are seated at the head of the chamber. magistra aquino and magus flowers wait nearby. those priests who will represent invoked neteru distribute themselves throughout the chamber. all other participants may stand where they wish. they should not be too far away from the priest with whom they will work during the confluence [nine ringings of the bell [light the black flame and open the gate [invocation of set (per the crystal tablet of set [degree recognitions [invocation and the second part of theword of set. after priest

l which represents the temple with the combined oils. comments by ipsissimi. they return the oil to magus flowers [stephen flowers v] from the realm of darkness deep returns the essence of magic. behold; for it is become one with the will of the prince of darkness. let now this magic radiate throughout the worlds [magistra aquino distributes the oil back to the five representatives of the invoked neteru they return to their stations [neteru, simultaneously] the universe is under the power of the gods; the gods are under the power of magic formula; the magic formula are under our power; we are our gods [the neteru anoint themselves with the oil as it is passed to them [each initiate is free at this point to pursue individual work [closing (don webb iii] here is the secret and the mystery: b

at the altar for touch. light a candle, and anoint your body with oil. if you have some fur stroke it. acknowledge your desire, and burn the sigil. visualise looking into the lions eyes, becoming one] will that i had the courage to reach out and touch you, embrace the power within, for i have been like a desert creature longing for the rains; i evoke the power to touch. the secrets of the animal neteru [ring the bell nine times [light the black flame] classification: v2- bn0.r2- 1 author: don webb iii date: october, xxvi- set-xii conclave(1) html revision: dec 19, 1998 ce subject: neteru reading list [open the gate [invocation of set [elemental summoning(2] graal this is the brew drawn from the well of within. it makes pleasures more keen and pains more biting. with this potion you can co

tarot your tarot. as with any valid endeavor or study, our similarities help us communicate; they help us learn from each other. but, as with any magical endeavor, our studies and workings must reflect each magician's individuality and uniqueness. since my personal experiences and outlook will color this primer, and since my experiences and outlook are in turn colored by my relationship with the neteru shuti, shu and tefnut, let me briefly introduce them. shu is an elder god of egypt. most tales state that shu and tefnut, the twin lion gods, were created by amon-ra himself, before any other gods were present. yet others claim that shu and tefnut were self-created. shu and tefnut were the first male and female gods, and were therefore the first gods to exercise sex. from them came geb and

fog, cloud, and storm. shu and tefnut together, the twin lion gods, are shuti. shuti is balanced, active opposition. as we study the tarot you may discover symbolic relationships between these different aspects of shu and tefnut. since this is a primer on tarot and not on egyptian gods, i'll leave all further examination/analysis for the interested student; any setian who wishes to explore these neteru may do so within the sphere of the order of shuti (those interested in other egyptian neteru may also contact me for assistance and/or leads to others who may be working with any neters of interest) 1the tarot: a synopsis, by priest robert menschel. the scroll of set, vol. ix, no 3. 2reading list# 9l 3entry 4n was discovered and added to the reading list only years after the initial publica

ed? 3. as it turned out, these were the only setians to participate with me. 4. i had heard that caffeine enhanced the processes of esp. 5. or be plain exhausted! 6. the reference ties in with the beginnings of the order of the vampyre. 7. i direct the reader to the different types of workings available. xepera xeper xeperu xepera xeper xeperu. au-a xaa-kua temt-kua aq set. set ua ari tememu paut neteru resi abtet mehtet amentet. amma au en set, neb keku aoi ari neteru. tua-ten su em aru-f nefer. au ab-a enti em set, suten ta pen, heq tuat, xeper t'esef, semu heh. anet'-hra-k set em sexem-k, em user-k, xenti het hert keku samau. i-na xer-k neb-a er merer xu-a em se-nesert. rex-a em ab-a, sexem-a em hati-a, sexem-a em arit merert xu-a. sem-a xu-a en unnut-f nebtet kerh. mak embah-k neb. au

SET IT STRAIGHT

ng up this balance is indispensable, moreover not by 'inventing' new solutions when difficulties arise, but rather by seeking the already existing remedy from old texts (p. 119) rostislav holthoer, the professor of egyptology in the university of uppsala (in sweden, who teaches the subject also in helsinki university, mentioned on one class that "the 'nefer' of the people was to particularize the neteru, thus to uphold ma'at, the universal order. this was felt to be just, good and purposeful" according to te velde set's (and nepthys) birth was the beginning of confusion. set caused disorder even before his name existed, and disturbed the regular processes of creation [as reflected in his allegedly disorderly birth; plutarch "not in due season or manner, but with a blow he broke through his

f she rather forcibly tried to integrate set into her scheme. personally i think te velde has a good point, for non-setians might indeed have tried to include set into their world- view (and thus 'negate' his power, or persecute (for the sake of the harmony of the universe) his priesthood when this didn't work out. that set's name was used to denote to non-natural concepts (to what was not of the neteru/natural principles, indicates that he originally stood for something that didn't belong to that order. if we take into account that at the very least after the xx dynasty set's cult suffered a real persecution mania and that in later theology he was reinterpreted, it seems that nothing certain of his original concept has survived [for hardly would any original egyptian priesthood have been

THE BOOK OF GATES

p. 16 the fifth hour. this great god is towed along over the ways of maat of the tuat through the upper half of this secret circle of the god seker, who is upon his sand, and he neither looketh upon nor gazeth at the secret figure of the earth which containeth the flesh of this god. the gods who are in [the train of] this god hear the words of ra, who crieth unto them from where this god is. aha-neteru is the name of the door [of this city. ament is the name of the circle of this god [and in it are] the secret path of amentet, and the doors of the hidden palace, and the holy place of the land of seker [with his] flesh, and [his] members [and his] body, in the divine form which they had at first. baiu-amu-tuat is the name of the gods who are in [this] circle. their forms (aru) who are in t

. next: the eighth hour sacred texts egypt ehh index index previous next p. 30 the eighth hour. when the majesty of this great god hath taken up his position in the secret circles of those who are in their sand, he sendeth forth words to them from out of his boat, and the gods tow along him that is in the holy embrace) of the serpent mehen. aha-an-urt-f is the name of the gate of this city. tebat-neteru-set is the name of this city. as for the secret circle of amentet, this great god maketh his way over it in his boat, by means of the towing of the gods who are in the tuat. whosoever shall make [a copy of] these things according to the similitude which is in writing on the north [wall] of the hidden palace in the tuat, and whosoever shall know them by their names, shall be in the condition

s great god taketh up his position in this circle at the limits of the thick darkness, and this great god is born under the form of khepera in this circle. the gods nu and ammui, and heh and heh[ut] are in this circle at the birth of this great god, when he maketh his appearance from the tuat, and taketh up his place in the matet boat, and riseth from between the thighs of the goddess nut. thenen-neteru is the name of the gate of this city. kheper-kekui-kha-mesti is the name of this city [this is] the secret circle of the tuat, wherein this great god is born, when he maketh his appearance in nu, and taketh up his place in the body of nut. whosoever shall make [a copy] of these [representations] according to the figures which are depicted on the east [wall] of the palace of ament of the tua

adow penetrate the hidden place, and let thy body be to the earth; as for the upper regions of the sky we ascribe ra thereto. fulfil thou thyself, and take thou thy place [with] thy body in the tuat' their food consisteth of offerings of every kind whereby souls become content, and offerings are made unto them upon earth by reason of the sight of the light in the 'tuat" 2. eight bearded gods, the neteru-heti, who stand p. 197 click to view the twelve gods whose hands and arms are hidden. p. 198 upright, with their hands hanging by their sides, and are described as "the gods of the temples" and eight gods, the sennu, who stand upright, with their arms held straight together in front of them, at a little distance from their bodies. the text which refers to them reads- p. 199 click to view th

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