THE GLORIOUS LIGHT MEDITATION TECHNIQUE OF ANCIENT EGYPT
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Related Searches. Anunian Theology: The Mysteries of Ra and the. African Religion VOL. View Product. Egyptian Mysteries: Vol. For thousands of years At one time exalted Neteru means Gods and Goddesses. But the Neterian teaching of Neteru represents more than Egyptian Mysteries Vol 3: Priests and Priestesses of. Initiation into Egyptian Yoga and Neterian Spirituality. You will learn about the mysteries of initiation into the teachings and practice There are still many questions regarding what certain hieroglyphs actually represent in the real world.
A controversy still exists around the Ankh and probably will for a long time to come. It has been identified as a sandal strap, the bottom part fitting between the toes and the loop around the ankle. Others have considered it to be a bouquet of flowers, or a flower itself. Some consider it to be anatomically based, as a simple drawing of both male and female genitalia. Some have seen a person with their arms outstretched, bestowing a blessing. The word Ankh means life, but how can you draw such a concept? I have my own idea as to what the Ankh is.
We all get a chance to weigh in and try to figure out what was what and why. When we explore, thinking for ourselves without fear, we broaden the horizon toward a new frontier of thought. They held the Ankh, or what it represented, in great esteem. Amenhotep IV, Akhenaten, decided that the other gods of Egypt were but a manifestation of Aten, the disk of the sun.
He created a state religion, based upon that hypothesis and belief that life-force energies in all aspects emanated directly from the sun disk. His belief was heretical and unpopular with the priests of Amen, as well as much of the population. Akhenaton eventually moved his capital away from Thebes, to a spot in the desert, and built a new city named Akhetaten Horizon of Aten so he could begin over again, far from the temples of the former state deity, Amen.
This subculture is called Amarna, due to its presence in a location now known as Tel El Amarna. In many artworks from the Amarna period, the royal family is shown beneath the sun, being caressed by its rays, each terminating in a hand, some of them holding Ankhs, implying the Sun as the giver of life. One of the most beautiful depictions of an Ankh was found in the burial artifacts of King Tutankhamen. It happens to be a mirror designed in the form of the Ankh, a wonderful play on words, as the word for mirror is actually Ankh.
The Qabalistic work of Gematria numerology shows how similarities between words imply that they all share something, a bond that can reveal the essential meaning behind each of them. With this in mind, what do the following have in common: to swear, a mirror, life and to live? What is the common thread? Those of us who seek more than the usual, swear to live their lives consciously, looking in the mirror of truth to always keep an eye on who, what and where they are on the journey, being ruthlessly honest with themselves and hopefully, bringing the light of life to the world.
Life is a an immense gift, and like flowers on a spring day, will eventually lose its color and return to nature. Life is for living and embracing the light that it bestows. Sadly, so many miss the message of life, or discover it too late. We are alive now! Look in your mirror every day and see your truth. The Ankh made a huge resurgence of popularity during The Summer of Love. It became a symbol of the counterculture , an ancient amulet worn around the neck in the place of a more traditional symbol of membership. During that unsettled time, it became a link to a simpler age and to a culture that loved beauty, poetry, music, life and nature.
The ancient Egyptians created beautiful and awe-inspiring monuments, embraced humanity and had a pantheon of deities that genuinely seemed to love humans. Drawings of dancing girls and musicians on tomb walls, flowers around their necks with scented wax in their hair, excited the senses and spoke to the imaginations of Hippies and other adventurous souls. Tables laden with food, intoxicating wines, beer and lotus flowers, all staples of the ancient Egyptian culture, connected with a generation seeking enlightenment and ecstasy. The mysteries of the ages have long been attributed to the Egyptians, and the seekers of light were intent on finding their share of those wonders.
The Ankh was all of this, and more. Some called it The Key of Life. Some called it The Crux Ansata cross with handle. Most noticed that the Egyptian gods and goddesses held them and bestowed blessings with the Ankh. A few even noticed that an Ankh has its own intrinsic energy , one that may never be measured by science, but is constantly measured by the soul. Perhaps it may be ordered that the head shall be cut off some other living creature. Then Teta recited certain magical spells, and the goose stood up and waddled towards its head, and its head moved towards its body.
When the body and the head came close together, the head leaped on to the body, and the goose stood up on its legs and cackled. His Majesty next caused an ox to be taken to Teta, and when he had cut off its head, and recited magical spells over the head and the body, the head rejoined itself to the body, and the ox stood up on its feet. A lion was next brought to Teta, and when he had recited spells over it, the lion went behind him, and followed him [like a dog], and the rope with which he had been tied up trailed on the ground behind the animal.
I do not know their number, O king my lord, but I do know the place where they are to be found. He told her that these children should attain to the highest dignities in the whole country, and that the oldest of them should become high priest of Heliopolis. Is it because of the three children? I say unto thee, Verily thy son, verily his son, verily one of them. The king then returned to his palace and gave orders that Teta should have lodgings given him in the house of Prince Herutataf, that he should live with him, and that he should be provided with one thousand bread-cakes, one hundred pots of beer, one ox, and one hundred bundles of vegetables.
And all that the king commanded concerning Teta was done. The last section of the Westcar Papyrus deals with the birth of the three sons of Ra, who have been mentioned above. When the day drew nigh in which the three sons were to be born, Ra, the Sun-god, ordered the four goddesses, Isis, Nephthys, Meskhenet, and Heqet, and the god Khnemu, to go and superintend the birth of the three children, so that when they grew up, and were exercising the functions of rule throughout all Egypt, they should build temples to them, and furnish the altars in them with offerings of meat and drink in abundance.
Then the four goddesses changed themselves into the forms of dancing women, and went to the house wherein the lady Rut-tetet lay ill, and finding her husband, the priest of Ra, who was called Rauser, outside, they clashed their cymbals together, and rattled their sistra, and tried to make him merry. Isis, Nephthys, and Heqet assisted in bringing the three boys into the world. Meskhenet prophesied for each of them sovereignty over the land, and Khnemu bestowed health upon their bodies. After the birth of the three boys, the four goddesses and Khnemu went outside the house, and told Rauser to rejoice because his wife Rut-tetet had given him three children.
So the goddesses set out to go to the place whence they had come. Rut-tetet then asked why they had not been brought, and the handmaiden replied in words that seem to mean that there was no barley in the house except that which belonged to the dancing goddesses, and that that was in a chamber which had been sealed with their seal. Rut-tetet then told her to go and fetch some of the barley, for she was quite certain that when her husband Rauser returned he would make good what she took. Thereupon the handmaiden went to the chamber, and broke it open, and she heard in it loud cries and shouts, and the sounds of music and singing and dancing, and all the noises which men make in honour of the birth of a king, and she went back and told Rut-tetet what she had heard.
Then Rut-tetet herself went through the room, and could not find the place where the noises came from, but when she laid her temple against a box, she perceived that the noises were inside it. She then took this box, which cannot have been of any great size, and put it in another box, which in turn she put in another box, which she sealed, and then wrapping this in a leather covering, she laid it in a chamber containing her jar of barley beer or barley wine, and sealed the door.
When Rauser returned from the fields, Rut-tetet related to him everything that had happened, and his heart was exceedingly glad, and he and his wife sat down and enjoyed themselves. A few days after these events Rut-tetet had a quarrel with her handmaiden, and she slapped her well.
The handmaiden was very angry, and in the presence of the household she said words to this effect: Dost thou dare to treat me in this way? I who can destroy thee? She has given birth to three kings, and I will go and tell the Majesty of King Khufu of this fact. The handmaiden thought that, if Khufu knew of the views of Rauser and Rut-tetet about the future of their three sons, and the prophecies of the goddesses, he would kill the children and perhaps their parents also. With the object in her mind of telling the king the handmaiden went to her maternal uncle, whom she found weaving flax on the walk, and told him what had happened, and said she was going to tell the king about the three children.
From her uncle she obtained neither support nor sympathy; on the contrary, gathering together several strands of flax into a thick rope he gave her a good beating with the same. A little later the handmaiden went to the river or canal to fetch some water, and whilst she was filling her pot a crocodile seized her and carried her away and, presumably, ate her. Then the uncle went to the house of Rut-tetet to tell her what had happened, and he found her sitting down, with her head bowed over her breast, and exceedingly sad and miserable.
The uncle of the handmaiden nodded his head in a consoling manner, and told Rut-tetet how she had come to him and informed him what she was going to do, and how he had given her a good beating with a rope of flax, and how she had gone to the river to fetch some water, and how a crocodile had carried her off. There is reason to think that the three sons of Rut-tetet became the three kings of the fifth dynasty who were known by the names of Khafra, Menkaura, and Userkaf.
The stories given above are valuable because they contain elements of history, for it is now well known that the immediate successors of the fourth dynasty, of which Khufu, Khafra, and Menkaura, the builders of the three great pyramids at Gizah, were the most important kings, were kings who delighted to call themselves sons of Ra, and who spared no effort to make the form of worship of the Sun-god that was practised at Anu, or Heliopolis, universal in Egypt.
It is probable that the three magicians, Ubaaner, Tchatchamankh, and Teta were historical personages, whose abilities and skill in working magic appealed to the imagination of the Egyptians under all dynasties, and caused their names to be venerated to a remote posterity. The first modern scholar to study these Chapters was the eminent Frenchman, J.
Lepsius to his edition of a papyrus at Turin, containing a very long selection of the Chapters, which he published in They have nothing to do with the worship of the gods by those who live on the earth, and such prayers and hymns as are incorporated with them were supposed to be said and sung by the dead for their own benefit. The author of the Chapters of the Book of the Dead was the god Thoth, whose greatness has already been described in Chapter I of this book. Thus they were considered to be of divine origin, and were held in the greatest reverence by the Egyptians at all periods of their long history.
They do not all belong to the same period, for many of them allude to the dismemberment and burning of the dead, customs that, though common enough in very primitive times, were abandoned soon after royal dynasties became established in Egypt.
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It is probable that in one form or another many of the Chapters were in existence in the predynastic period, but no copies of such primitive versions, if they ever existed, have come down to us. One Egyptian tradition, which is at least as old as the early part of the eighteenth dynasty B. It is certain, however, that the Egyptians possessed a Book of the Dead which was used for kings and royal personages, at least, early under the first dynasty, and that, in a form more or less complete, it was in use down to the time of the coming of Christianity into Egypt.
The tombs of the officials of the third and fourth dynasties prove that the Book of Opening the Mouth and the Liturgy of Funerary Offerings see pp. Whether these Chapters formed parts of the Pyramid Texts, or whether both they and the Pyramid Texts belonged to the Book of the Dead cannot be said, but it seems clear that the four Chapters mentioned above formed part of a work belonging to a Book of the Dead that was older than the Pyramid Texts. This Book of the Dead was no doubt based upon the beliefs of the followers of the religion of Osiris, which began in the Delta and spread southwards into Upper Egypt.
Its doctrines must have differed in many important particulars from those of the worshippers of the Sun-god of Heliopolis, whose priests preached the existence of a heaven of a solar character, and taught their followers to believe in the Sun-god Ra, and not in Temu, the ancient native god of Heliopolis, and not in the divine man Osiris. The exposition of the Heliopolitan creed is found in the Pyramid Texts, which also contain the proofs that before the close of the sixth dynasty the cult of Osiris had vanquished the cult of Ra, and that the religion of Osiris had triumphed.
Of the Book of the Dead that was in use under the fifth and sixth dynasties we have no copies, but many Chapters of the Recension in use under the eleventh and twelfth dynasties are found written in cursive hieroglyphs upon wooden sarcophagi, many of which may be seen in the British Museum. With the beginning of the eighteenth dynasty the Book of the Dead enters a new phase of its existence, and it became the custom to write it on rolls of papyrus, which were laid with the dead in their coffins, instead of on the coffins themselves. As the greater number of such rolls have been found in the tombs of priests and others at Thebes, the Recension that was in use from the eighteenth to the twenty-first dynasty B.
This Recension, in its earliest form, is usually written with black ink in vertical columns of hieroglyphs, which are separated by black lines; the titles of the Chapters, the opening words of each section, and the Rubrics are written with red ink. Under the twentieth and twenty-first dynasties the writing of copies of the Book of the Dead in hieroglyphs went out of fashion, and copies written in the hieratic, or cursive, character took their place.
These were ornamented with vignettes drawn in outline with black ink, and although the scribes who made them wrote certain sections in hieroglyphs, it is clear that they did not possess the skill of the great scribes who flourished between and B. At a still later period even more abbreviated texts came into use, and the Book of the Dead ended its existence in the form of a series of almost illegible scrawls traced upon scraps of papyrus only a few inches square. Rolls of papyrus containing the Book of the Dead were placed: 1 In a niche in the wall of the mummy chamber; 2 in the coffin by the side of the deceased, or laid between the thighs or just above the ankles; 3 in hollow wooden figures of the god Osiris, or Ptah-Seker-Osiris, or in the hollow pedestals on which such figures stood.
The Egyptians believed that the souls of the dead on leaving this world had to traverse a vast and difficult region called the Tuat, which was inhabited by gods, devils, fiends, demons, good spirits, bad spirits, and the souls of the wicked, to say nothing of snakes, serpents, savage animals, and monsters, before they could reach the Elysian Fields, and appear in the presence of Osiris. In primitive times the Egyptians thought that only those souls that were provided with spells, incantations, prayers, charms, words of power, and amulets could ever hope to reach the Kingdom of Osiris.
The spells and incantations were needed for the bewitchment of hostile beings of every kind; the prayers, charms, and words of power were necessary for making other kinds of beings that possessed great powers to help the soul on its journey, and to deliver it from foes; and the amulets gave the soul that was equipped with them strength, power, will, and knowledge to employ successfully every means of assistance that presented itself.
In religion the Egyptian forgot nothing and abandoned nothing; what was good enough for his ancestors was good enough for him, and he was content to go into the next world relying for his salvation on the texts which he thought had procured their salvation. Thus the Book of the Dead as a whole is a work that reflects all the religious beliefs of the Egyptians from the time when they were half savages to the period of the final downfall of their power. The Theban Recension of the Book of the Dead contains about one hundred and ninety Chapters, many of which have Rubrics stating what effects will be produced by their recital, and describing ceremonies that must be performed whilst they are being recited.
It is impossible to describe following brief summary the most important are enumerated. The reason for including it in the Book of the Dead is not quite clear, but that it was a most important Chapter is beyond all doubt. Two of these Chapters 29 and 30B were cut upon amulets made in the form of a human heart. The remaining Chapters perfected the spirit-soul, and gave it celestial powers, and enabled it to enjoy intercourse with the gods as an equal, and enabled it to participate in all their occupations and pleasures.
We may now give a few extracts that will give an idea of the contents of some of the most important passages. Eldest son of the womb of Nut, begotten by Keb, the Erpat, lord of the crowns of the South and North, lord of the lofty white crown, prince of gods and men: he hath received the sceptre, and the whip, and the rank of his divine fathers. Let thy heart in Semt-Ament be content, for thy son Horus is established on thy throne. Thou art crowned lord of Tatu and ruler in Abydos. O thou god An of millions of years, whose body pervadeth all things, whose face is beautiful in Ta-Tchesert, grant thou to the Ka of the Osiris the scribe Ani splendour in heaven, power upon earth, and triumph in the Other World.
Grant that I may sail down to Tatu in the form of a living soul, and sail up to Abydos in the form of the Benu bird; that I may go in and come out without being stopped at the pylons of the Lords of the Other World. May there be given unto me bread-cakes in the house of coolness, and offerings of food in Anu Heliopolis , and a homestead for ever in Sekhet Aru, with wheat and barley therefor. They withdraw and depart when they see thee endued with the terror of Ra, and the victory of Thy Majesty is over their hearts. Life is with thee, and offerings of meat and drink follow thee, and that which is thy due is offered before thy face.
I have come unto thee holding in my hands truth, and my heart hath in it no cunning or deceit. I offer unto thee that which is thy due, and I know that whereon thou livest. I have not committed any kind of sin in the land; I have defrauded no man of what is his. I am Thoth, the perfect scribe, whose hands are pure. I am the lord of purity, the destroyer of evil, the scribe of truth; what I abominate is sin. Here is an address, followed by a short Litany, which forms a kind of introduction to Chapter 15 in the Papyrus of Ani:.
Isis embraceth thee contentedly, and she driveth away the fiends from the mouth of thy paths. Thou turnest thy face towards Amentet, and thou makest the earth to shine like refined copper. The dead rise up to look upon thee, they breathe the air, and they behold thy face when [thy] disk riseth on the horizon.
Their hearts are at peace, inasmuch as they behold thee, O thou who art Eternity and Everlastingness. Homage to thee, O [Lord of] the Dekans in Heliopolis and of the heavenly beings in Kheraha, thou god Unti, who art the most glorious of the gods hidden in Heliopolis. Homage to thee in thy rule over Tatu.
The Urrt Crown is fixed upon thy head. Thou art One, thou createst thy protection, thou dwellest in peace in Tatu. Homage to thee, O Lord of the Acacia. The Seker Boat is on its sledge; thou turnest back the Fiend, the worker of evil; thou makest the Eye of the Sun-god to rest upon its throne. Homage to thee, mighty one in thine hour, Prince great and mighty, dweller in Anrutef, lord of eternity, creator of everlastingness.
Thou art the lord of Hensu. Homage to thee, O thou who restest upon Truth. Thou art the Lord of Abydos; thy body is joined to Ta-Tchesert. Thou art he to whom fraud and deceit are abominable. Homage to thee, O dweller in thy boat. Thou leadest the Nile from his source, the light shineth upon thy body; thou art the dweller in Nekhen. Thou art the Lord of the heaven of Egypt Atebui.
Thou risest, thou shinest, thou illuminest thy mother [the sky]. Thou art crowned King of the Gods. Mother Nut welcometh thee with bowings. The Land of Sunset Manu receiveth thee with satisfaction, and the goddess Maat embraceth thee at morn and at eve.
And hail, Tatunen, One, Creator of man, Maker of the gods of the south and of the north, of the west and of the east! Come ye and acclaim Ra, the Lord of heaven, the Prince—life, health, strength be to him! Thoth and the goddess Maat have laid down thy course for thee daily for ever. Thine Enemy the Serpent hath been cast into the fire, the fiend hath fallen down into it headlong. His arms have been bound in chains, and Ra hath hacked off his legs; the Mesu Betshet shall never more rise up.
The gods shout for joy when they see Ra rising, and when his beams are filling the world with light. He maketh bright the earth at his birth daily, he journeyeth to the place where he was yesterday. O be thou at peace with me, and let me behold thy beauties! Let me appear on the earth. Let me smite [the Eater of] the Ass. Let me see the Abtu Fish in its season and the Ant Fish in its lake. Let me see Horus steering thy boat, with Thoth and Maat standing one on each side of him.
Let me have hold of the bows of [thy] Evening Boat and the stern of thy Morning Boat. Let my soul come forth and walk hither and thither and whithersoever it pleaseth. Let my name be read from the list of those who are to receive offerings, and may offerings be set before me, even as they are set before the Followers of Horus. Let there be prepared for me a seat in the Boat of Ra on the day when the god goeth forth.
Let me be received into the presence of Osiris, in the Land where Truth is spoken. The prayers of the Book of the Dead consist usually of a string of petitions for sepulchral offerings to be offered in the tombs of the petitioners, and the fundamental idea underlying them is that by their transmutation, which was effected by the words of the priests, the spirits of the offerings became available as the food of the dead.
Many prayers contain requests for the things that tend to the comfort and general well-being of the dead, but here and there we find a prayer for forgiveness of sins committed in the body. Grant ye that I may make my way through the Amhet chamber, let me enter into Rastau, and let me pass through the secret places of Amentet. Grant that cakes, and ale, and sweetmeats may be given to me as they are given to the spirit-souls, and grant that I may enter in and come forth from Rastau.
Enter, therefore, into Rastau, and pass in through the secret gates of Amentet, and cakes, and ale, and sweetmeats shall be given unto thee, and thou shalt go in and come out at thy desire, even as do those whose spirit-souls are praised [by the god], and [thy name] shall be proclaimed each day in the horizon. This is put into the mouth of the deceased when he is standing in the Hall of Judgment watching the weighing of his heart in the Great Scales by Anubis and Thoth, in the presence of the Great Company of the gods and Osiris.
My heart, my mother. My heart whereby I came into being. Let none stand up to oppose me at my judgment. May there be no opposition to me in the presence of the Tchatchau. Mayest thou come forth into the place of happiness whither we go. May the Shenit officers who decide the destinies of the lives of men not cause my name to stink [before Osiris]. Verily thou shalt be great when thou risest up [having been declared] a speaker of the truth. A tradition which is as old as the twelfth dynasty says that the Chapter was discovered in the town of Khemenu Hermopolis Magna by Herutataf, the son of Khufu, in the reign of Menkaura, a king of the fourth dynasty.
It was cut in hieroglyphs, inlaid with lapis-lazuli on a block of alabaster, which was set under the feet of Thoth, and was therefore believed to be a most powerful prayer. We know that this prayer was recited by the Egyptians in the Ptolemaic Period, and thus it is clear that it was in common use for a period of nearly four thousand years. It may well be the oldest prayer in the world.
Under the Middle and New Empires this prayer was cut upon hard green stone scarabs, but the versions of it found on scarabs are often incomplete and full of mistakes. Another remarkable composition in the Book of the Dead is the first part of Chapter CXXV, which well illustrates the lofty moral conceptions of the Egyptians of the eighteenth dynasty. He says:.
I have come to thee, O my Lord, and I have brought myself hither that I may behold thy beauties. I know thee. I know thy name. Verily, I have come unto thee, I have brought truth unto thee. I have destroyed wickedness for thee. I have not done evil to men. I have not oppressed or wronged my family. I have not done wrong instead of right. I have not been a friend of worthless men. I have not wrought evil.
I have not tried to make myself over-righteous. I have not put forward my name for exalted positions. I have not entreated servants evilly. I have not defrauded the man who was in trouble. I have not done what is hateful or taboo to the gods. I have not caused a servant to be ill-treated by his master. I have not caused pain [to any man]. I have not permitted any man to go hungry.
I have made none to weep. I have not committed murder. I have not ordered any man to commit murder for me. I have inflicted pain on no man. I have not robbed the temples of their offerings. I have not stolen the cakes of the gods. I have not carried off the cakes offered to the spirits. I have not committed fornication. I have not committed acts of impurity in the holy places of the god of my town.
I have not diminished the bushel. I have not added to or filched away land. I have not encroached upon the fields [of my neighbours]. I have not added to the weights of the scales. I have not falsified the pointer of the scales. I have not taken milk from the mouths of children. I have not driven away the cattle that were upon their pastures.
I have not snared the feathered fowl in the preserves of the gods. I have not caught fish [with bait made of] fish of their kind. I have not stopped water at the time [when it should flow]. I have not breached a canal of running water. I have not extinguished a fire when it should burn. I have not violated the times [of offering] chosen meat-offerings. I have not driven off the cattle from the property of the gods.
I have not repulsed the god in his manifestations. I am pure. In the second part of the Chapter the deceased repeats many of the above declarations of his innocence, but with each declaration the name of one of the Forty-two Judges is coupled. Thus we have:. Nothing is known of the greater number of these Forty-two gods, but it is probable that they were local gods or spirits, each one representing a nome, whose names were added to the declarations with the view of making the Forty-two Judges represent all Egypt.
In the third part of the Chapter we find that the religious ideas expressed by the deceased have a far more personal character than those of the first and second parts. I know you and I know your names. Let me not fall under your knives, and bring ye not before the god whom ye follow my wickedness, and let not evil come upon me through you.
Declare ye me innocent in the presence of Nebertcher, because I have done that which is right in Tamera Egypt , neither blaspheming God, nor imputing evil? Homage to you, O ye gods, who live in your Hall of Maati, who have no taint of sin in you, who live upon truth, who feed upon truth before Horus, the dweller in his disk. Deliver me from Baba, who liveth upon the entrails of the mighty ones, on the day of the Great Judgment.
Let me come to you, for I have not committed offences [against you]; I have not done evil, I have not borne false witness; therefore let nothing [evil] be done unto me. I live upon truth. I feed upon truth. I have performed the commandments of men, and the things which make the gods contented. I have made the god to be at peace [with me by doing] that which is his will. I have given bread to the hungry man, and water to the thirsty man, and apparel to the naked man, and a ferry boat to him that had none. I have made offerings to the gods, and given funerary meals to the spirits.
Therefore be ye my deliverers, be ye my protectors; make ye no accusations against me in the presence [of the Great God]. I have testified before Herfhaf, and he hath approved me. I have seen the things over which the Persea tree spreadeth [its branches] in Rastau. I offer up my prayers to the gods, and I know their persons. I have come and have advanced to declare the truth and to set up the Balance on its stand in Aukert.
I have purified myself and my fore parts with holy water, and my hinder parts with the things that make clean, and my inward parts have been [immersed] in the Lake of Truth. There is not one member of mine wherein truth is lacking. I purified myself in the Pool of the South. I rested in the northern town in the Field of the Grasshoppers, wherein the sailors of Ra bathe at the second hour of the night and at the third hour of the day.
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But this is not the case, for before he went further he was obliged to repeat the magical names of various parts of the Hall of Truth; thus we find that the priest thrust his magic into the most sacred of texts. As a reward for his righteous life sacred food, which proceeded from the Eye of Ra, was allotted to him, and, living on the food of the god, he became a counterpart of the god.
From first to last the Book of the Dead is filled with spells and prayers for the preservation of the mummy and for everlasting life. As instances of these the following passages are quoted from Chapters and Thou didst not decay. Thou didst not turn into worms. Thou didst not waste away. Thou didst not suffer corruption. Thou didst not putrefy. I am the god Khepera, and my members shall have an everlasting existence. I shall not decay. I shall not rot. I shall not putrefy. I shall not turn into worms. I shall not see corruption before the eye of the god Shu. I shall have my being, I shall have my being.
I shall live, I shall live. I shall flourish, I shall flourish. I shall wake up in peace. My inward parts shall not perish. I shall not suffer injury. Mine eye shall not decay. The form of my visage shall not disappear. Mine ear shall not become deaf. My head shall not be separated from my neck.
My tongue shall not be carried away. My hair shall not be cut off.
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- The Judge;
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Mine eyebrows shall not be shaved off. No baleful injury shall come upon me. My body shall be established, and it shall neither crumble away nor be destroyed on this earth. There is no water in it. There is no air. It is depth unfathomable, it is black as the blackest night, and men wander helplessly therein. In it a man may not live in quietness of heart; nor may the affections be gratified therein. As a specimen of a spell that was used in connection with an amulet may be quoted Chapter If these things be done for him the powers of Isis shall protect his body, and Horus, the son of Isis, shall rejoice in him when he seeth him.
And there shall be no places hidden from him as he journeyeth. And one hand of his shall be towards heaven and the other towards earth, regularly and continually. Thou shalt not let any person who is with thee see it [a few words broken away]. Get back, O thou accursed Crocodile Sui.
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Thou shalt not come nigh me, for I have life through the words of power that are in me. If I utter thy name to the Great God he will make thee to come before the two divine messengers Betti and Herkemmaat. Heaven ruleth its seasons, and the spell hath power over what it mastereth, and my mouth ruleth the spell that is inside it. My teeth which bite are like flint knives, and my teeth which grind are like unto those of the Wolf-god. From what has been said in the preceding chapter it will be clear that only wealthy people could afford to bury copies of the great Book of the Dead with their deceased relatives.
Whether the chapters that formed it were written on coffins or on papyrus the cost of copying the work by a competent scribe must have been relatively very great. Towards the close of the twenty-sixth dynasty a feeling spread among the Egyptians that only certain parts of the Book of the Dead were essential for the resurrection of the body and for the salvation of the soul, and men began to bury with their dead copies of the most important chapters of it in a very much abridged form. A little later the scribes produced a number of works, in which they included only such portions of the most important chapters as were considered necessary to effect the resurrection of the body.
Thou art pure, thy heart is pure. Thy fore parts are pure, thy hind parts are cleansed; thy interior is cleansed with incense and natron, and no member of thine hath any defect in it whatsoever. Kersher is washed in the waters of the Field of Offerings, that lieth to the north of the Field of the Grasshoppers. The goddesses Uatchet and Nekhebet purify thee at the eighth hour of the night and at the eighth hour of the day. Thou enterest the Tuat Other World as one exceedingly pure. Thou art purified by the Goddesses of Truth in the Great Hall. Thou lookest upon Ra when he setteth in the form of Tem at eventide.
Amen is nigh unto thee and giveth thee air, and Ptah likewise, who fashioned thy members for thee; thou enterest the horizon with Ra. Thy soul is received in the Neshem Boat of Osiris, thy soul is made divine in the House of Keb, and thou art made to be triumphant for ever and ever. Thy name flourisheth, thy earthly body is stablished, thy spirit body germinateth, and thou art not repulsed either in heaven or on earth. Thy face shineth before Ra, thy soul liveth before Amen, and thy earthly body is renewed before Osiris. Thou breathest the breath of life for ever and ever. Thy soul maketh offerings unto thee in the course of each day….
Thy flesh is collected on thy bones, and thy form is even as it was upon earth.