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The Anunnaki Spaceport of Egypt? Pharaohs, the Duat, and the Ancient Stairway to the Stars · Anunnaki Origins Podcast

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Such titles as that which is in the Duat, the Book of the Gates,
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The Book of the Two Ways. Scholars believe that these
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books, in turn, were versions of two earlier basic works, olden
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writings that dealt with the celestial journey of RA and a
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later source which stressed the blissful afterlife of those who
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join Osiris resurrected the food, the beverage, the conjugal
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joys, and a heavenly abode. Verses of this version were even
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inscribed on talismans to achieve for their wearer union
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with women by day or night and the desire of women at all
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times. The scholarly theories, however,
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leave unexplained the magical aspects of the information
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offered by these texts. Bafflingly, an Eye of Horus is
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an object existing independently of him, an object and to whose
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insides the king can enter and which can change hues to blue
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and red as it is powered. There exist self-propelled
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fairies, doors that open by themselves, unseen gods whose
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face radiate aglow in the underworld supposedly inhabited
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by spirits. Only bridge girders and copper
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cables are featured. And the most baffling aspect of
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all? Why, if the Pharaoh's
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transfiguration takes him to the underworld, do the texts claim
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that the king is on his way to heaven throughout?
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The verses indicate that the king is following the root of
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the gods, that he is crossing a lake the way a God had crossed
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it before, and that he uses a bark as the God RA had done,
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that he ascends a quick as a God, as Osiris was, and so on
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and on. And the question arises, what if
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these texts were not primitive fantasies, mythology, but
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accounts of a simulated journey wherein the deceased pharaoh
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emulated what the gods had actually done?
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What if the texts substituting the name of the king for that of
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a God were copies of some much earlier scriptures that dealt
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not with the journeys of the Pharaohs, but with the journeys
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of the gods? One of the early leading
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Egyptologists, Gaston Maspero, judging by grammatical form and
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other evidence, suggested that the Pyramid Texts originated at
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the very beginning of Egyptian civilization, perhaps even
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before they were written down hieroglyphically.
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JH Breasted has more recently concluded that such older
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material existed, whether we possess it or not.
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He found in the texts information on the conditions of
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civilization and events, which enhances the veracity of the
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texts as conveyors of factual information and not of fantasy.
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To one of quick imagination. He says they abound in pictures
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from the long vanished world of which they are a reflection.
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Taken together, the texts and later illustrations describe a
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journey to a realm that begins above ground, that leads
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underground, and that ends with an opening to the skies through
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which the gods and the kings emulating them were launched
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heavenward. Thus the hieroglyphic
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connotation, combining a subterranean place with a
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celestial function. An example can be found in the
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bonus PDF under Figure 12. Have the Pharaohs, journeying
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from their tombs to the afterlife actually taken this
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route to heaven? Even the ancient Egyptians
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claimed the journey not for the mummified corpse, but for the ka
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double of the departed king. But they have envisioned this
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double as re enacting actual progress through actual places.
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What then, if the texts reflect a world which had indeed
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existed? What if the Pharaohs journey to
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immortality, even if only by emulation?
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Indeed, the King's boat is towed by gods clad in leopard skins,
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just as the Shem priests who performed the opening of the
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mouth ceremonies were clad. Is the king nearing the opening
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or mouth of the mountain? In the Book of the Dead?
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The chapters indeed now bear such titles as the Chapter of
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Sniffing the Air and Of Getting Power.
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His vehicle is now endowed with magical powers.
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He journeyeth where there is no stream and where there are none
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to tell him. He performeth this by words of
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power which proceed from the mouth of a God.
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As the king passes through a guarded gate into the 7th
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Division, the gods and the surroundings lose their
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underworld aspects and begin to assume celestial affiliations.
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The king encounters the Falcon headed God Hiro her Kent, whose
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hieroglyphic name included the stairway symbol and who wore on
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his head the celestial disk emblem.
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His task is to send the star gods on their way and to make
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the constellation goddesses go on their way.
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These were a group of 12 gods and 12 goddesses who were
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depicted with star emblems. The incantations to them were
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addressed to the starry gods, who are divine in flesh, whose
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magical powers have come into being, who are united into your
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stars, who rise up for RA. Let your stars guide his two
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hands so that he may journey to the hidden place in peace.
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In this division there are also present two companies of gods
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associated with the Benben, the mysterious object of RA that was
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kept at his temple in the city of on Eliopolis.
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They are those who possess the mystery, guarding it inside the
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Het Ben Van, the Ven Ben House, and eight who guard outside but
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also enter on to the hidden object.
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Here there are also nine objects set up in a row representing the
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symbol Shem, which hieroglyphically meant follower.
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The king has indeed arrived in parts of the Duat associated
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with all, after whom Heliopolis was named.
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In the ninth hour, he seized the resting place of the 12 divine
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rowers of the boat of RA, they who operate Rod's celestial boat
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of millions of years. In the 10th hour, passing
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through a gate, the king enters a place, a stir with activity.
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The task of the gods there is to provide flame and fire to the
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boat of RA. One of the gods is called
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Captain of the gods of the boat. Two others are those who order
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the course of the stars. They and other gods are depicted
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with 1-2 or three star symbols as those showing some rank
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associated with the heavens. Passing from the 10th to the
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11th vision, the affinity to the heavens rapidly increases.
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Gods bear the celestial bisque and star emblems.
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There are 8 goddesses with star emblems who have come from the
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abode of RA. The King sees the Star Lady and
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the Star Lord and gods, whose task it is to provide power for
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emerging from the Duat to make the object of RA advance to the
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hidden house in the upper heavens.
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In this place there are also gods and goddesses, whose task
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it is to acquit the King for a celestial trip over the sky.
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Together with some gods, he is made to enter a serpent, inside
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which he is to shed the skin and emerge in the form of a
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rejuvenated raw. Some of the terms here employed
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in the texts are still not understood, but the process is
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clearly explained. The King, having entered dressed
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as he came, emerges as a Falcon, equipped as a God.
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The king lays down on the ground the Mish D garment.
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He puts on his back the Mark garment and takes his divine
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sure vestment, and he puts on the collar of beloved Horace,
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which is like a collar on the neck of Rah.
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Having done all that, the king has established himself there as
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a God like them, and he tells the God who is with him, If thou
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goest to heaven, so will the king go to heaven.
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The illustrations in the ancient texts depict here a group of
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gods dressed in unusual garb like tightly fitting overalls
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adorned with circular collar bands.
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Such an example can be found in figure 21 of the bonus PDF.
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They are latter directed by a God with the emblem of the
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celestial disk upon his head, who stands with outstretched
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arms between the wings of a serpent with four human legs
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against a starry background. The God in the serpent face
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another serpent which, though wingless, clearly flies as it
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carries aloft a seated Osiris, as seen in Figure 20.
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Two of the bonus PDF having been properly equipped, the king is
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led to an opening in the centre of a semi circular wall.
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He passes the hidden door. Now he moves within a tunnel
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which is 1300 cubits long called Dawn.
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At the end he reaches A vestibule.
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The emblems of the winged disc are seen everywhere.
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He encounters goddesses who shed light upon the Road of RA and
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the magical sceptre representing Seth the Watcher.
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The gods explain to the odd king.
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This cavern is the broad hall of Osiris, wherein the wind is
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brought. The North wind refreshing, will
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raise thee, O King, as Osiris. It is now the 12th Division.
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The final hour of the King's subterranean journey is the
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uttermost limit of the thick darkness.
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The point which he has reached is named Mountain of the Ascent
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of RA. The Kin looks up and is
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startled. The celestial boat of RA looms
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in front of his eyes in all its awesome majesty.
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He has reached an object which is called the Ascender to the
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Sky. Some texts suggest that RA
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himself prepared the Ascender for the king, that the king may
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ascend upon it to the heavens. Other texts say that the
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Ascender was made or set up by several other gods.
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It is the ascender which had carried Seth heavenward.
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Osiris could not reach the firmament of heaven except by
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means of such an ascender. Thus the king too requires it in
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order to be translated as Osiris to eternal life.
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The ascender or divine ladder was not a common ladder.
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It was bound together by copper cables, its sinews like those of
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the Bull of heaven. The uprights at its sides were
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covered over tightly with a kind of skin.
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Its runs were shisha heun, meaning unknown, and a great
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support was placed under it by He Who Binds.
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Illustrations to the Book of the Dead showed such a divine
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ladder, sometimes with the unk life sign symbolically reaching
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toward the celestial disk in the heavens in the shape of a high
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tower with a superstructure in stylized form.
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The tower by itself was written hieroglyphically dead and meant
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everlastingness. It was a symbol most closely
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associated with Osiris, for a pair of such pillars were said
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to have been erected in front of his principal temple at Abidis
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to commemorate the two objects which stood in the land of
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Seeker and made possible the ascent of Osiris heavenward.
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There are examples in the bonus PDF under Figure 23A and 23B.
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A long utterance in the Pyramid Texts is both a hymn to the
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ascender, the divine ladder, and a prayer for its granting to the
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king. Pepe.
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Greeting to thee Divine ascender.
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Greeting to thee. Ascender of Seth, stand thou
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upright. Ascender of God, stand upright.
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Ascender of Seth, stand upright. Ascender of Horus, whereby
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Osiris came forth into heaven. Lord of the Ascender, to whom
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shalt thou give the ladder of God?
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To whom shalt thou give the ladder of Seth, that Pepe may
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ascend to heaven on it to do service as a courtier of RA?
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Let also the ladder of God be given to Pepe.
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Let the ladder of Seth be given to Pepe, that Pepe may ascend to
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heaven on it. The Ascender was operated by 4
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Falcon men, children of Horus, the Falcon God, who were the
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sailors of the boat of RA. They were 4 youths who were
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children of the sky. It is they who come from the
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eastern side of the sky who prepare the two floats for the
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king, that the king may thereby go to the horizon to RA.
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It is they who join together, assemble, prepare the ascender
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for the king. They bring the ascender.
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They set up the ascender. They raise up the ascender for
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the King, that he might ascend to heaven.
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On it the King offers a prayer. May my name to me be given in
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the great House of two. May my name be called in the
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House of fire. In the night of computing years.
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Some illustrations show the King being granted a dead
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everlastingness blessed by Isis and Neftis.
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He is led by a Falcon God to a rocket like dead, equipped with
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fins. An example can be seen in the
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bonus PDF under figure 24. The King's prayer to be given
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Everlastingness, a name, a divine ladder has been granted.
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He is about to begin his actual ascent to the heavens, though he
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requires only one divine ladder for himself.
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Not one, but two ascenders are raised together.
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Both the Eye of RA and the Eye of Horus are prepared and put
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into position, one on the wing of Thoth and the other on the
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wing of Seth. To the puzzled king the gods
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explain that the second boat is for the son of Atan, a God
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descended of the winged disk, perhaps the God to whom the king
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had spoken. In the equipping chamber the Eye
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of Horus is mounted upon the wing of Seth.
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The cables are tied, the boats are assembled.
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That the son of the Atan be not without a boat.
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The king is with the son of Artan.
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He is not without a boat. Equipped as a God.
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The king is assisted by two goddesses who sees his cables to
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step into the eye of Horus. The term Eye of Horus of RA,
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which has gradually replaced the term ascender or ladder, now is
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being increasingly displaced by the term boat.
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The eye or boat into which the king steps in is 770 cubits,
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circa 1000 feet long. A God who is in charge of the
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boat sits at its bow. He is instructed, Take this king
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with thee in the cabin of thy boat.
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As the king steps down into the perch, a term denoting an
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elevated resting place, especially of birds, he can see
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the face of the God who is in the cabin, for the face of the
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God is open. The king takes the seat in the
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divine boat between two gods. The seat is called Truth, which
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makes alive 2 horns protrude from the King's head or helmet.
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He attaches to himself that which went forth from the head
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of Horus. He is plugged in for action.
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The texts dealing with the journey to the afterlife by King
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Peppy the first describe the moment Peppy is arrayed in the
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apparel of Horus and in the dress of Forth.
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Isis is before him, and Neftis is behind him.
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A Puat who is opener of the ways hath opened away unto him.
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Shoe, the sky bearer hath lifted him up.
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The gods of An make him ascend the stairway and set him before
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the firmament of the heaven. Noot, the sky goddess, extends
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her hand to him. The magical moment has arrived.
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There are only two more doors to be opened, and the king, as RA
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and Osiris had done before, will emerge triumphantly from the
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Duat, and his boat will float on the celestial waters.
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The king says a silent prayer. O Lofty, 1 thou door of Heaven,
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the king has come to thee, 'cause this door to be opened
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for him. The two dead pillars are
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standing upright, motionless, and suddenly the double doors of
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heaven are open. The texts break out in ecstatic
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pronouncements. The door to heaven is open.
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The door of earth is open. The aperture of the celestial
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windows is open. The stairway to heaven is open.
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The steps of light are revealed. The double doors to heaven are
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open. The double doors of Caboo are
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open for Horus of the East at Daybreak.
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Ape gods symbolizing the waning moon Daybreak, begin to
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pronounce magical words of power, which will cause splendor
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to issue from the Eye of Horus. The radiance reported earlier as
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the hallmark of the twin peaked mountain of light intensifies
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the sky God has strengthened the radiance for the king, that the
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king may lift himself to heaven. Like the Eye of RA, the king is
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in this Eye of Horus, where the command of the gods is heard.
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The Eye of Horus begins to change hues.
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First it is blue, then it is red.
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There are excitement and much activity all around.
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The red Eye of Horus is furious in wrath.
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It's might no one can withstand. Is messenger's hurry is runner
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hastens. They announce to him who lifts
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up his arm in the east. Let this one pass.
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Let the God command the fathers. The gods be silent.
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Lay your hands upon your mouth. Stand at the doorway of the
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horizon. Open the double doors of heaven.
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The silence is broken now. There are sound and fury roaring
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and quaking. The heaven speaks, the
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earthquakes, the earth trembles. The two districts of the gods
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shout. The ground is come apart when
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the king ascends to heaven. When he ferries over the vault
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to heaven, the earth lapse. The sky smiles when the king
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ascends to heaven. Heaven shouts in joy for him,
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the earthquakes for him. The roaring Tempest drives him.
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It roars like Seth. The guardians of heaven's parts
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opens the door of heaven for him.
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Then the two mountains divide, and there is a lift off into a
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cloudy sky of dawn, from which the stars of night are gone.
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The sky is overcast, the stars are darkened, the boughs are
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agitated, the bones of earthquake amid the agitation,
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quaking and thundering. The bull of Heaven, whose belly
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is full of magic, rises from the Isle of flame.
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Then the agitation ceases, and the king is aloft, dawning as a
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Falcon. They see the King dawning as a
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Falcon, as a God to live with his father's, to feed with his
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mother's. The keen is a bull of heaven
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whose belly is full of magic from the Isle of Flame.
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Utterance 422 speaks eloquently of this moment.
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O this peppy, thou hast departed.
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Thou art a glorious one, mighty as a God, seated as Osiris.
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Thy soul is within thee, thy power control hast thou behind
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thee. The Masood crown is at thy hand.
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Thou ascendest to thy mother goddess of heaven.
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She lays hold of thine arm. She shows thee the way to the
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horizon, to the place where Rye is.
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The double doors of heaven are opened for thee.
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The double doors of the sky are opened for thee.
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Thou risest O pepee equipped as a God.
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An illustration, The Tomb of Ramses the Night suggests that
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the double doors were opened by inclining them away from each
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other. This was achieved by the
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manipulation of wheels and pulleys operated by 6 gods at
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each door through the funnel like opening, a giant man like
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Falcon could then emerge and can be found in the bonus PDF under
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Figure 25. With great self satisfaction at
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the achievement, the texts announced to the King's
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subjects. He flies.
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Who flies? This King Peppy flies away from
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you, ye mortals. He is not of the earth, he is of
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the heaven. This King Peppy flies as a cloud
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to the sky like a masthead bird. This King Peppy kisses the sky
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like a Falcon. He reaches the sky of the
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horizon. God.
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The King, the Pyramid Texts continue, is now on the sky
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Bearer, the upholder of the stars.
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From within the shadow of the walls of God, he crosses the
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skies. The King is not simply sky born.
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He is orbiting Earth. He encompasses the sky like RA.
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He traverses the sky like Thoth. He traveleth over the regions of
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Horus. He traveleth over the regions of
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Seth. He has completely encircled
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twice the heavens. He has revolved about the 2
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lands. The king is a Falcon surpassing
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the Falcons. He is a great Falcon.
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A verse also states that the king crosses the sky like sunt
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which crosses the sky 9 times in one night.
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But the meaning of sunt, and thus the comparison, are as yet
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undeciphered. Still sitting between these two
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companions, voyage over the sky, the king soars toward the
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eastern horizon, far, far away in the heavens.
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His destination is the Aten, the wind disk, which is also called
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the imperishable star. The prayers now focus on getting
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the King to the Aten and his safe arrival upon it.
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Aten, let him ascend to thee, Enfold him in thine.
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Embrace. The texts in tone in behalf of
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the King. There is the abode of RA, and
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the prayers seek to assure a favourable welcome for the king
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by presenting his arrival at the celestial abode as the return of
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a son to his father, RA of the Aten.
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Thy son has come to thee. Pepe comes to thee.
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Let him ascend to thee, Enfold him in thy embrace.
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Now there is clamour in heaven we see a new thing, say the
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celestial gods. A Horus is in the rays of Rah.
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The king, on his way to heaven. On the wind, advances in heaven.
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He cleaves its firmament, expecting a welcome at his
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destination. The celestial journey is to last
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eight days. When the hour of the Morrow
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comes, the hour of the 8th day, the King will be summoned by
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Rah. The gods who guard the entrance
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to the Arten or to RA's abode there, will let him through, for
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RA himself shall await the King on the imperishable star.
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When this hour of the Morrow comes, when the King shall stand
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there on the star which is on the underside of the heaven, he
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shall be judged as a God. Listen too, like a Prince.
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The king shall call out to them. They shall come to him, those
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four gods who stand on the damned scepters of heaven, that
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they may speak the King's name to Rah.
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Announce his name, Horace of the Horizons.
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He has come to thee. The King has come to thee.
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Travelling in the lake that is the heavens, the king nears the
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shores of the sky as he approaches the gods on the
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imperishable star. Indeed announce, as expected,
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the arriver comes. RA has given him his arm on the
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stairway to heaven. He who knows the place comes,
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say the gods. There at the gates of the double
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Palace, RA is indeed awaiting the king.
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Thou findest RA standing there. He greets thee, lays hold on thy
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arm. He leads thee into the celestial
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Double palace. He places thee upon the throne
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of Osiris. And the texts announce RA has
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taken the king to himself, to heaven.
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On the eastern side of heaven, the king is on that star which
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radiates in heaven. Now there is one more detail
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left to accomplish. In the company of Horus of the
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Duat, described as the great green divine Falcon, the king
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sets out to find the Tree of Life.
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In the midst of the place of offering.
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This King Pepe goes to the field of life, the birth place of RA.
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In the heavens he finds Kabehat approaching him with these 4
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jars with which she refreshes the heart of the great God.
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On the day when he awakes, she refreshes the heart of this
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king. Peppy therewith to life.
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Mission achieved, the texts announce with Glee.
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Ho this Peppy, All satisfying life is given to thee.
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Eternity is thine, says Rah. Thou perishest not, thou passest
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not away. Forever and ever.
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The king has ascended the stairway to heaven.
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He has reached the imperishable star, His lifetime, his
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eternity, its limit, everlastingness.
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Let us imagine ourselves in the Pharaoh's magnificent funerary
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temple. Having mummified and prepared
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the Pharaoh for his journey, the Shem priests now intone the gods
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to open for the king a path and a gateway.
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The divine messenger has arrived on the other side of the false
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door, ready to take the Pharaoh through the Stonewall and launch
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him on his journey. Emerging through the false door
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on the eastern side of his tomb, the Pharaoh was instructed to
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set his course eastward. Lest ye misunderstand, he was
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explicitly warned against going West.
27:04
Those who go thither, they return not.
27:07
His goal was the Duat in the land of the mountain gods.
27:11
He was to enter there the great House of two, the House of Fire,
27:16
where during a night of computing years, he shall be
27:19
transformed into a divine being and ascend to the east side of
27:24
heaven. The first obstacle in the
27:26
Pharaoh's course was the Lake of Reeds, a long body of marshy
27:30
waters made-up of a series of adjoining lakes.
27:34
Symbolically, he had the blessing of his guardian God to
27:37
cross the lake by parting its waters.
27:40
Physically, the crossing was possible because the lake was
27:43
served by the divine ferryman, who ferried the gods across in a
27:47
boat made by Kanoom, the divine Craftsman.
27:51
But the ferryman was stationed on the far side of the lake, and
27:55
the pharaoh had a hard time convincing him that he was
27:58
entitled to be fetched and ferried over.
28:01
An example of this can be found in the bonus PDF under Figure
28:04
13. The ferryman questioned the
28:08
Pharaoh about his origins. Was he the son of a God or
28:11
goddess? Was he listed in the register of
28:14
the two great gods? The Pharaoh explained his claims
28:17
to being of divine seed and gave assurances of his righteousness.
28:22
In some cases it worked. In other instances the Pharaoh
28:26
had to appeal to RA or to Thoth to get him across, in which
28:30
instances the boat and its oars or rudder came alive with
28:34
uncanny forces. The ferry boat began to move by
28:37
itself. The steering oar grasped by the
28:40
king directed itself. All in short, became
28:44
self-propelled. One way or another the Pharaoh
28:47
managed to cross the lake and be on his way toward the two that
28:52
bring closer the heavens. He descends into the boat like
28:57
raw on the shores of the winding watercourse.
29:01
The king rose in the Hunbu boat. He takes the helm toward the
29:05
plain of the two that bring closer the heavens in the land
29:09
beginning from the Lake of Reeds.
29:11
The Lake of Reeds was situated at the eastern end of the domain
29:15
of Horus. Beyond lay the territories of
29:18
his adversary's Seth, the lands of Asia.
29:21
As would be expected on such a sensitive boundary, the king
29:24
discovers that the lake's Eastern Shore is patrolled by 4
29:28
crossing guards, the wearers of side locks.
29:32
The way these guards wore their hair was truly their most
29:35
conspicuous feature. Black as coal, it was arranged
29:39
in curls on their foreheads, at their temples and at the back of
29:42
their heads, with braids in the centre of their heads.
29:46
Combining diplomacy with firmness, the king again
29:49
proclaimed his divine origins, claiming he was summoned by my
29:53
father RA1. Pharaoh is reported to have used
29:57
threats. Delay my crossing and I will
29:59
pluck out your locks as Lotus flowers are plucked in the Lotus
30:02
pond. Another had some of the gods
30:05
come to his assistance. One way or another, the Pharaoh
30:08
managed to proceed. The king has now left the lands
30:13
of Horus. The eastward place which he
30:15
seeks to reach, though under the aegis of RA, is in the region of
30:19
Seth. His goal is a mountainous area,
30:22
the mountains of the east, as can be seen in the bonus PDF
30:27
under Figure 14. His course is set toward a pass
30:31
between two mountains, the two mountains which stand in awe of
30:34
Seth. But first he has to traverse an
30:37
arid and barren area, a kind of no God's land, between the
30:41
domains of Horus and Seth. Just as the pace and urgency of
30:46
the utterances increase, where the king is getting closer to
30:49
the hidden place where the doors of heaven are located, he is
30:52
challenged again by guards. Where goest thou?
30:56
They demand to know the King's sponsors Answer foreign.
31:00
The king goes to heaven to possess life and joy.
31:03
That the king may see his father, That the king may see
31:06
RA. Nowadays we take Space Flight
31:10
for granted. We can read of plans for
31:13
permanently orbiting space settlements without blinking an
31:16
eye. The development of a reusable
31:19
space shuttle is viewed not with wonderment, but with
31:22
appreciation of its cost saving potentialities.
31:27
All this, of course, because we have seen with our own eyes in
31:30
print and on television. Astronauts fly in space and
31:35
unmanned craft land on other planets.
31:39
We accept space travel and interplanetary contacts because
31:43
we have heard with our own ears. A mortal named Neil Armstrong,
31:48
commander of the Apollo 11 spacecraft, report on his radio
31:52
for all the world to hear the first landing by man on another
31:57
celestial body, the moon. Houston Tranquillity Base.
32:02
Here, the Eagle has landed. Eagle was not only the code name
32:07
for the lunar module, but the epithet by which the Apollo 11
32:11
spacecraft was called and a proud nickname by which the
32:15
three astronauts identified themselves.
32:18
The Falcon 2 has soared into space and landed on the moon.
32:23
In the immense National Air and Space Museum of the Smithsonian
32:27
Institution in Washington, one can see and touch the actual
32:31
spacecraft that were flown or that were used as backup
32:35
vehicles in the American space program.
32:38
In a special section where the moon landings have been
32:41
simulated with the aid of the original equipment, the visitor
32:45
can still hear a recorded message from the surface of the
32:48
moon. OK, Houston.
32:50
The Falcon is on the plane at Hadley, Whereupon the Manned
32:54
Spacecraft Centre at Houston announced to the world.
32:58
That was a jubilant Dave Scott reporting Apollo 15 on the plane
33:02
at Hadley. Up to a few decades ago, the
33:06
notion that a common mortal can put on some special clothes and
33:10
strap himself in the front part of a long object, then zoom off
33:14
the face of Earth seemed preposterous.
33:17
Or worse, a century or two ago, such a notion would not have
33:21
even come about, for there was nothing in human experience or
33:25
knowledge to trigger such fantasies.
33:28
Yet, as we have just described, the Egyptians 5000 years ago
33:33
could readily visualize all this happening to their pharaoh.
33:37
He would journey to a launch site east of Egypt.
33:40
He would enter a subterranean complex of tunnels and chambers.
33:44
He would safely pass by the installation's atomic plant and
33:48
radiation chamber. He would Don the suit and gear
33:52
of an astronaut, enter the cabin of an ascender and sit strapped
33:56
between two gods. And then, as the double doors
34:00
would open and the dawn skies would be revealed, the jet
34:04
engines would ignite and the ascender would turn into the
34:07
celestial ladder by which the pharaoh will reach the abode of
34:11
the gods on their planet of millions of years.
34:14
On hot TV screens. Had the Egyptians seen such
34:17
things happen that they so firmly believed that all this
34:21
was really possible in the absence of television in their
34:24
homes, the only alternative would have been to either go to
34:28
the spaceport and watch the rocket ships come and go, or
34:33
visit a Smithsonian and see the craft on display, accompanied by
34:37
a knowing guide or viewing flight simulations.
34:41
The evidence suggests that the ancient Egyptians had indeed
34:45
done that. They had seen the launch site
34:48
and the hardware and the astronauts with their own eyes.
34:52
But the astronauts were not Earthlings going elsewhere.
34:56
They were rather astronauts from elsewhere who had come to planet
35:00
Earth greatly enamoured with art.
35:03
The ancient Egyptians depicted in their tombs what they had
35:07
seen and experienced in their lifetimes.
35:10
The architecturally detailed drawings of the subterranean
35:14
corridors and chambers of the Duat come from the tomb of Seti
35:18
the First. An even more startling depiction
35:21
has been found in the tomb of Hugh, who was Viceroy in Nubia
35:26
and in the Sinai Peninsula during the reign of the renowned
35:28
Pharaoh Tutankhamun. Decorated with scenes of people,
35:33
places and objects from the two domains of which he was Viceroy,
35:37
his tune preserved to this very day a depiction in vivid colours
35:42
of a rocket ship. Its shaft is contained in an
35:46
underground silo. Its upper stage with the command
35:49
module is above ground. The shaft is subdivided like a
35:53
multi stage rocket. Inside its lower Part 2 persons
35:57
attend to hoses and levers. There is a row of circular dials
36:01
above them. The silo cutaway shows that it
36:05
is surrounded by tubular cells for heat exchange or some other
36:09
energy related function above ground.
36:12
The hemispherical base of the upper stage is clearly depicted
36:17
in the colour painting, as scorched as though from a re
36:20
entry into Earth's atmosphere. The command module, large enough
36:25
to hold three to four persons, is conical in shape and there
36:29
are vertical peepholes all around its bottom.
36:33
The cabin is surrounded by worshippers in the landscape of
36:36
date palm trees and giraffes. This can be seen in the bonus
36:41
PDF under Figure 27. The underground chamber is
36:45
decorated with leopard skins and this provides a direct link with
36:49
certain phases in the Pharaoh's journey to immortality.
36:53
The leopard skin was the distinctive garb symbolically
36:56
worn by the Shem priest as he performed the opening of the
37:00
mouth ceremony. It was the distinctive garb
37:03
symbolically worn by the gods who towed the Pharaoh through
37:07
the secret path of the hidden place of the Duat, A symbolism
37:11
repeated to stress the affinity between the Pharaoh's journey
37:15
and the rocket ship in the underground silo.
37:18
As the Pyramid Texts make clear, the Pharaoh, in his translation
37:23
into an eternal afterlife, embarked on a journey simulating
37:27
the gods RA and Seth, Osiris and Horus and other gods had
37:32
ascended to the heavens in this manner, but the Egyptians also
37:36
believed it was by the same celestial boat that the great
37:40
gods had come down to earth. In the 1st place, at the city of
37:44
Ong, Heliopolis, Egypt's oldest centre of worship, the God Ptah
37:51
built a special structure, a Smithsonian Institution if you
37:54
will, wherein an actual space capsule could be viewed and
37:59
revered by the people of Egypt. The secret object, the Benben,
38:04
was enshrined in the Het Benben, the Temple of the Benben.
38:09
We know from the hieroglyphic depiction of the place's name
38:13
that the structure looked like a massive launch tower from within
38:16
which a pointed rocket was poised skyward, as seen in
38:21
Figure 28 in the bonus PDF. The benben was, according to the
38:26
ancient Egyptians, a solid object that had actually come to
38:30
Earth from the celestial disk. It was the celestial chamber in
38:34
which the great God RA himself had landed on Earth.
38:38
The term then literally that which flowed out, conveying the
38:42
combined meanings of to shine and to shoot up in the sky.
38:47
An inscription on the stila of the Pharaoh Pianchi said.
38:52
Thus the king Pianchi mounted the stairs toward the large
38:57
window in order to view the God RA within the benben.
39:02
The kin, personally standing up and being all alone, pushed
39:05
apart the bolt and opened the 2 door leaves.
39:09
Then he saw his father RA in the splendid sanctuary of Het
39:14
Benben, he saw the Maud RA's barge, and he saw Sectet, the
39:19
barge of the Aten. The shrine we know from the
39:23
ancient texts was guarded and serviced by two groups of gods.
39:28
There were those who were outside of the Het Ben Ben but
39:32
were allowed into the shrine's most sacred parts, for it was
39:35
their task to receive the offerings from the pilgrims and
39:39
bring them into the temple. The others were primarily
39:42
guardians not only of the Ben Ben itself, but of all the
39:46
secret things of RA which are in the Het Ben Ben.
39:50
Much as tourists nowadays flock to the Smithsonian to view,
39:54
admire, and even touch the actual vehicles flown in space,
39:58
so did the devout Egyptians make pilgrimages to Heliopolis to
40:03
Revere and pray to the Benven, probably with a religious fervor
40:08
akin to that of the faithful Muslims who make pilgrimages to
40:12
Mecca, there to pray at the Kaaba, a Blackstone believed to
40:17
be a replica of God's celestial chamber.
40:21
At the shrine there was a fountain or well whose waters
40:24
acquired A reputation for their healing powers.
40:28
Especially in matters of virility and fertility, the term
40:32
Ben and its hieroglyphic depiction in time indeed
40:36
acquired the connotations virility and reproduction and
40:40
could well have been the source of a meaning male offspring that
40:44
Ben as in Hebrew. In addition to virility and
40:48
reproduction, the shrine also acquired the attributes of
40:51
rejuvenation. This in turn gave rise to the
40:55
legend of the Ben bird, which the Greeks who had visited Egypt
40:59
called the Phoenix. As these legends had it, the
41:03
Phoenix was an eagle with plumage partly red and partly
41:07
golden. Once every 500 years, as it was
41:11
about to die, it went to Heliopolis and in some manner
41:16
rose again from the ashes of itself or of its father.
41:21
Heliopolis and its healing waters remained venerated until
41:26
early Christian times. Local traditions claim that when
41:30
Joseph and Mary escaped to Egypt with the child Jesus, they
41:34
rested by the shrines. Well, the shrine at Heliopolis,
41:39
Egyptian histories tell, was destroyed several times by enemy
41:44
invaders. Nothing remains of it nowadays.
41:48
The Ben Ben is also gone, but it was depicted on Egyptian
41:52
monuments as a conical chamber within which a God could be
41:56
seen. Archaeologists have in fact
41:59
found a stone scale model of the Venben showing a God at its open
42:04
hatch door in a gesture of welcome.
42:07
The true shape of the celestial chamber was probably accurately
42:11
depicted in the Tomb of Hue. That modern command modules, the
42:15
capsules housing astronauts atop rocket ships at launching and in
42:20
which they splashed down back to Earth, look so similar to the
42:23
Benven is no doubt a result of similarity of purpose and
42:27
function. Compare the shapes in Figure 29
42:31
and 30 to the shape between the giraffes and Figure 27 in the
42:35
bonus PDF. In the absence of the benben
42:38
itself, is there any other physical piece of evidence and
42:42
not mere drawings or scale models left from the
42:46
Heliopolitan shrine? We have noted according to
42:49
Egyptian texts, there were other secret things of RAW on display
42:54
or in safe keeping at the shrine.
42:57
In the Book of the Dead, 9 objects affiliated with the
43:00
hieroglyph Prashem were depicted in the division paralleling the
43:05
shrine of Heliopolis. It could well be that there were
43:10
indeed another 9 space related objects or spacecraft parts on
43:15
display at the shrine. Archaeologists may also have
43:19
found a replica of one of these smaller objects.
43:22
It is an oddly shaped circular object full of intricate curves
43:26
and cutouts. It has baffled all scholars
43:29
since its discovery in 1936. It is important to realize that
43:34
the object was found among the other unusual copper objects in
43:38
the tomb of the Crown Prince Sabu, son of King Ajib of the
43:43
First Dynasty. It is therefore certain that the
43:46
object was placed in a tomb circa 3100 BC.
43:51
It could have been older, but certainly not more recent than
43:54
that date. Reporting on the discoveries in
43:57
northern Sicara, just South of the Great Pyramids at Giza,
44:02
Walter B Emery described the object as a bull like vessel of
44:07
Sheist and remarked that no satisfactory explanation of the
44:11
curious design of this object has been forthcoming.
44:15
The object was carved from a solid block of Sheist, a rock
44:19
which is very brittle and which easily splits into thin,
44:22
irregular layers. If it were put to any use, it
44:26
would have quickly broken apart. So the particular stone was
44:30
chosen because the very unusual and delicate shape could best be
44:34
carved out in such a material, a means to preserve the shape
44:38
rather than to actually use it. This has LED other scholars,
44:42
such as Cyril Aldred, to conclude that the stone object
44:45
possibly imitates a form originally made in metal.
44:50
But what metal could have been used in the fourth Millennium BC
44:53
to produce the object? What process of precision
44:57
grinding? What skilled metallurgists were
45:00
then available to create such a delicate and structurally
45:03
complex design? And above all, for what purpose?
45:07
A technical study of the object's unique design shed
45:11
little light on its use or origin.
45:14
The round object, some 24 inches in diameter and less than 4
45:19
inches at its thickest part, was obviously made to fit over a
45:23
shaft and rotate around an axle. It's 3 oddly curving cut outs
45:29
suggest a possible immersion in a liquid during rotation.
45:34
Pictures can be found in the bonus PDF under Figure 31-A and
45:38
Figure 31. B.
45:40
There was no further effort made after 1936 to unravel the
45:44
object's enigma, but its possible function suddenly
45:48
sprang to our mind in 1976 on reading in a technical magazine
45:53
of some revolutionary designs of a flywheel being developed in
45:58
California in connection with the American space program.
46:02
The flywheel, attached to a rotating shaft of a machine or
46:06
an engine, has been in use for less than two centuries as a
46:10
means of regulating the speed of machinery, as well As for
46:14
accumulating energy for a single spurt, such as in a metal press
46:18
or, more recently, in aviation. As a rule, flywheels have had
46:23
heavy rims, for the energy is stored in the wheel's
46:27
circumference. But in the 1970s, engineers of
46:31
the Lockheed Missile and Space Company came up with an opposite
46:35
design, a light rimmed wheel, claiming it is best suited for
46:40
saving energy in mass transit trains or storing energy in
46:44
electrically powered trolley buses.
46:46
The research was continued by the Air Search Manufacturing
46:50
Company. The model they developed, but
46:52
never finally perfected was to be hermetically sealed within a
46:56
housing filled with lubricant. That their revolutionary fly
47:00
reel looks like the 5000 year old object discovered in Egypt
47:05
is only less amazing than the fact that the perfected object
47:08
from 3100 BC looks like a piece of equipment still in the
47:13
development stage by Space Engineers in AD 1978.
47:18
Compare Figure 32 in the bonus PDF with Figures 31-A and B.
47:24
Where is the metal original of this ancient flywheel?
47:28
Where are the other objects that were apparently on display at
47:32
the Heliopolis shrine? Where, for that matter, is the
47:36
Ben Ben itself? Like so many artifacts whose
47:39
existence and antiquity has been documented by the ancient
47:43
peoples, beyond doubt, they have all disappeared, destroyed
47:48
perhaps by natural calamities or wars, perhaps dismantled and
47:52
taken elsewhere as war booty or for safe keeping and hiding away
47:56
in places long forgotten. Perhaps they were carried back
48:00
to the heavens. Perhaps they are still with us,
48:03
unrecognized for what they are in some museum basement, or, as
48:07
the legend of the Phoenix which connects Heliopolis and Arabia
48:12
might suggest, hidden under the sealed Chamber of the Kaaba in
48:17
Mecca. We can surmise, however, that
48:20
the destruction, disappearance or withdrawal of the shrine's
48:24
sacred objects had probably taken place during Egypt's
48:28
so-called first intermediary period.
48:32
In that period the unification of Egypt came apart and total
48:35
anarchy reigned. We know that the shrines of
48:38
Heliopolis were destroyed during the years of disorder.
48:42
It was then, perhaps, that RA left his temple of Heliopolis
48:47
and became Amon, the hidden God. When order was first restored in
48:53
Upper Egypt under the 11th Dynasty, the capital was
48:56
established at Thebes and the supreme God was called Amon or
49:01
Amon. The pharaoh Mentuhotep Neb Apete
49:05
RA built a vast temple near Thebes, dedicated it to RA, and
49:11
topped it with a huge pyramidion to commemorate RA's celestial
49:15
chamber. An image of the temple can be
49:17
found in a bonus PDF under Figure 33.
49:22
Soon after 2000 BC, as the 12th Dynasty began its reign, Egypt
49:27
was reunited, order was restored and access to Heliopolis was
49:33
regained. The dynasty's first pharaoh,
49:36
Aman M Hat the First, immediately undertook the
49:39
rebuilding of the temples and shrines of Heliopolis.
49:43
But whether he could also restore the original artefacts
49:46
enshrined there or had to do with their stone simulations, no
49:52
one can say for certain. His son, the Pharaoh, Sen Usurt
49:57
Keeper Kara the Sesotris or Sesinchucis of Greek historians,
50:04
erected in front of the temple 2 huge granite columns over 66
50:09
feet high on top. They were surmounted with a
50:12
scale replica of Ra's celestial chamber, a pyramidion which was
50:18
encased in gold or white copper electrum.
50:22
One of these granite obelisks still stands where it was raised
50:26
up some 4000 years ago. The other was destroyed in the
50:30
12th century AD. The Greeks called these pillars
50:34
obelisks, meaning pointed cutters.
50:38
The Egyptians called them beans of the gods.
50:41
More of them were set up, always in pairs, in front of temple
50:45
gateways during the 18th and 19th dynasties.
50:50
Some were in the end carted off to New York, London, Paris,
50:53
Rome. As stated by the Pharaohs.
50:57
They raised these obelisks in order to obtain from the gods
51:01
the gift of eternal life, to obtain life everlasting.
51:05
For the obelisks simulated in stone what earlier Pharaohs had
51:10
seen and purportedly reached in the Duat in the sacred mountain,
51:14
the rocket ships of the gods. 2 examples of these can be found
51:19
in the bonus PDF under Figure 34 and Figure 35.
51:24
Today's tombstones, engraved with the deceased's name so that
51:28
he can be forever remembered, are scaled down obelisks, a
51:33
custom rooted in the days when the gods and their spacecraft
51:36
were an absolute reality. The Egyptian word for these
51:41
celestial beings was natur, a term which in the languages of
51:45
the ancient Near East meant one who watches the hieroglyphic
51:50
sign. For Netter, like all
51:52
hieroglyphic signs, must have represented originally an actual
51:56
visible object. Suggestions by scholars have
52:00
ranged from an axe on a long handle to an Ensign.
52:04
Margaret A Murray has put forward a more current view
52:08
showing that pottery from the earliest pre dynastic period was
52:12
adorned with drawings of boats carrying a pole with two
52:16
streamers as a standard. She concluded that the pole with
52:19
the two streamers became the hieroglyphic sign for God.
52:24
An example of this can be seen in the bonus PDF under Figure
52:28
36. The interesting point about
52:31
these earliest drawings is that they showed the boats arriving
52:34
from a foreign land. When the drawings included
52:38
people, they showed seated rowers commanded by a tall
52:41
master, distinguished by the horns protruding from his
52:45
helmet, the mark of being a netter.
52:47
Pictorially, then, the Egyptians affirmed from the very beginning
52:51
that their gods had come to Egypt from elsewhere.
52:55
This confirmed the tales of how Egypt began, that the God Ptah,
53:00
having come from the South and having found Egypt inundated,
53:04
performed the great works of diking and land reclamation, and
53:08
made the land habitable. There was a place in Egyptian
53:12
geography which they called TA Netter, Place, land of the Gods.
53:18
It was the narrow straits at the southern end of the Red Sea
53:21
which is now called Bavel Mandeb.
53:25
It was through that Strait that the ships bearing the Insan
53:28
Netter and carrying the horned gods had come to Egypt.
53:33
The Egyptian name for the Red Sea was the Sea of Ur.
53:37
The term TA Ur meant the foreign land in the east.
53:41
Henry Gautier, who compiled the Dictionaire de nom geographics
53:47
from all the place names and the hieroglyphic texts, pointed out
53:51
that the hieroglyph for TA ER was a symbol which designated a
53:55
nautical element. The sign means that you have to
53:58
go by boat to the left side. Looking at the map of the
54:03
ancient lands in Figure 2 of the bonus PDF, we can see that it
54:08
turned leftward as one came from Egypt and passed through the
54:12
Straits of Bab. El Mandeb would take the sailor
54:16
along the Arabian Peninsula toward the Persian Gulf.
54:19
There are more clues. TA Ur literally meant the land
54:23
of Ur, and the name Ur was not unknown.
54:26
It was the birth place of Abraham, the Hebrew patriarch,
54:30
descended of Shem, the elder son of Noah, the biblical hero of
54:34
the Deluge, was born to his father Tyra at the city of ER in
54:40
Chaldea. And Tyra took Abram, his son,
54:44
and Lot, the son of Haran his son's son, and Sarah, his
54:48
daughter-in-law, the wife of Abram.
54:51
And they went forth from ER of the Chaldeys to go into the land
54:54
of Canaan. When archaeologists and
54:58
linguists began to unravel at the beginning of the 19th
55:01
century, the history and written records of Egypt ER was unknown
55:06
from many other source except the Old Testament.
55:09
Chaldea, however, was known. It was the name by which the
55:13
Greeks had called Babylonia, Mesopotamia's ancient Kingdom.
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The Greek historian Herodotus, who had visited Egypt and
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Babylonia in the 5th century BC, found many similarities in the
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customs of the Egyptians and the Chaldeans.
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Describing the sacred precinct of the supreme God Bell, whom he
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called Jupiter Belous in the city of Babylon and its huge
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stage tower, he wrote that on the uppermost tower there is a
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spacious temple, and inside the temple stands a couch of unusual
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size, richly adorned with a golden table by its side.
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There is no statue of any kind set up in the place, nor is the
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chamber occupied by Knights by anyone but a native woman who,
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as the Chaldeans, the priests of this God, affirm, is chosen for
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himself by the deity. They also declare that the God
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comes down in person into this chamber and sleeps upon the
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couch. This is like the story of the
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Egyptians of what takes place in their city Thebes, where the
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woman always passes the knight in the temple of the Theban
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Jupiter Ammon. The more 19th century scholars
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learnt of Egypt and matched the emerging historic picture with
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the writings of Greek and Roman historians, the more did 2 facts
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stand out. First, that Egyptian
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civilization and greatness were not like an isolated flower
56:44
blooming in a cultural desert, but part of overall developments
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throughout the ancient lands. And secondly, that the biblical
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tales of other lands and kingdoms, of fortified cities
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and trade routes, of wars and treaties, of migrations and
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settlements, were not only true but also accurate.
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The Hittites, known for centuries only from brief
57:08
mentions in the Bible, were discovered in Egyptian records
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as mighty adversaries of the Pharaohs, a totally unknown page
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of history. A pivotal battle between
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Egyptian armies and Hittite legions, which came from Asia
57:22
Minor, that had taken place at Kadish in northern Canaan, was
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discovered not only in text but also depicted pictorially on
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temple walls. There was even a historical
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personal touch, for the Pharaoh ended up marrying the daughter
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of the Hittite cane in an effort to cement peace between them.
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The Philistines, people of the sea, Phoenicians, Hurrians,
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Amorites, peoples and kingdoms, all vouched for until then only
57:51
by the Old Testament, began to emerge as historical realities
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as the archaeological work progressed in Egypt and began to
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spill over into the other lands of the Bible.
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Greatest of all, however, appeared to have been the
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veritable ancient empires of Assyria and Babylonia.
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But where were their magnificent temples and other remains of
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their grandeur, and where were their records?
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All that travellers had reported from the land between the two
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rivers, the vast plain between the Euphrates and the Tigris,
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were mounds tells in Arabic and Hebrew.
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In the absence of stone, even the grandest structures of
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ancient Mesopotamia were built of mud bricks.
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Wars, weather and time reduced them to heaps of soil instead of
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monumental structures. These lands yielded occasional
58:45
finds of small artefacts. Among them there often were
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tablets of big clay inscribed with wedge like markings.
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Back in 1686A traveller named Engelbert Camphor visited
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Persepolis, the old Persian capital of the kings whom
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Alexander had fought. From monuments there he copied
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signs and symbols in such a wedge shaped or cuneiform script
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as on the royal seal of Darius, but he thought that they were
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only decorations. When it was finally realized
59:19
that these were inscriptions, no one knew what their language was
59:23
and how they could be deciphered.
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The seal of Darius can be found in the bonus PDF under Figure
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37. As in the case of the Egyptian
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hieroglyphs, so it was with the cuneiform writings.
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The key to the solution was a trilingual inscription.
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It was found carved on the rocks of forbidding mountains at a
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place in Persia called Beihistoon in 1835.
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A major in the British Army, Henry Rawlinson, managed to copy
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the inscription and thereafter decipher the script and its
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languages. As it turned out, the trilingual
1:00:00
rock inscription was an old Persian, Elamite and Acadian.