Magic and Mystery in Tibet
Alexandra David Neel  1931
Chapter  Seven

Page 186  

"...Aum man padme hum...!" top line
In this quote the I is missing out of mani said the scribe, noting that I is the ninth letter of the English alphabet.
I know said Zed Aliz but its only a small i
 Page 187  /  

"Advanced mystics reach, by the way of this practice, a trance in which the letters of the formula, as well as the beings and their acti-vity, all merge into That which for lack of a better term, Mahayanist Buddhists have called 'Emptiness' Then having realized the 'void,'they become emancipated from the illusion of the world and, as a consequence, liberated from re-births which are but the fruit of that creative delusion. Another of the many interpretations of
Aum mani padme hum! ignores the division in six syllables and takes the formula according to its meaning: 'a jewel in the lotus' These words are considered as symbolic.
     The simplest interpretation is: In the lotus (which is the world) exists the precious jewel of Buddha's teaching.
     Another explanation takes the lotus as the mind. In the depth of it, by introspective meditation, one is able to find the jewel of know-ledge, truth, reality, liberation, nirvana, these various denominations of one same thing.
     Now we come to a meaning related to certain doctrines of the Mahayanist Buddhists.
     According to them nirvana, the supreme salvation, is not separa-ted from samsara, the phenomenal world, but the mystic finds the first in the heart of the second, just as the 'jewel' may be found in the 'lotus' Nirvana, the 'jewel' exists when enlightenment exists. Sam-sara the 'lotus' exists when delusion exists, which veils nirvana, just as the many petals of the 'lotus' conceal the 'jewel' nestling amongst them.
Hum at the end of the formula, is a mystic expression of wrath used in coercing fierce deities and subduing demons. How has it be-come affixed to the 'jewel in the lotus' and the Indian Aum? - This again is explained in various ways.
Hum is a kind of mystic war cry; uttering it is challenging an enemy. Who is the enemy? Each one imagines him in his own way: either as powerful fiends, or as the trinity of bad propensities that bind us to the round of rebirth, namely lust hatred and stupidity. More subtle thinkers see him as the 'I. Hum is also said to be the mind devoid of objective content, etc., etc.'
     Another syllable is added to conclude the repetition of Aum mani padme hum!  one hundred and eight times on the beads of a rosary. It is the syllable hri! Some understand it as signifying an inner reality hidden under the appearances, the basic essence of things.      Besides Aum mani padme hum hri! Other formulas are also re-peated as Aum vajra sattva! That is to say, 'Aum most excellent (diamond) being.' It is understood that the excellent One meant is the Buddha. The followers of the red cap sects often repeat: Aum vajra guru padma siddhi hum! as praise for their founder Padmasambhava

Page 188  

"These words mean Aum, most excellent powerful Guru Padma, miracle worker, hum!
      Amongst longer formulas one of the most popular is that called 'Kyabdo.' 14 It is Tibetan without admixture of Sanskrit and its signi-ficance is plain, yet far from crude. The text runs as follows:
I take refuge in all holy refuges. Ye fathers and mothers (ances-tors who are wandering in the round of rebirths in the shapes of the six kinds of sentient beings. In order to attain Buddhahood, the state devoid of fear and sorrow, let your thoughts be directed to-wards enlightenment.'
"Often this formula is given to beginners for their first period of tsams Its words are well known and anyone can repeat them
They are held as meritous and efficacious under any circumstance."
Note 14 'Going to the refuge.'

Page  189  
          1 x 8 x 9 = 72  
                           7 + 2 = 9

"Besides physical results, some of which have been described in a preceding chapter, Tibetans affirm that through mastery over breath one may conquer all passion and anger as well as carnal desires, aquire serenity, prepare the mind for spiritual energy.
  'Breath is the courser and mind is the rider,' say the Tibetan mystics. So it is essential that the courser must be well trained. But breath, in its turn influences bodily and mental activity. Conse-quenly, two methods have been devised: the most easy one which quiets the mind by controlling the breath and the more difficult way which consists in regulating the breath by controlling the mind.     To the breathing drill repeated several times each day the recluse often adds the contemplative meditation practised with kyilkhors. 16 The latter are, also, most important and conspicuous in the magic rites called dubthabs ( method of success)
    Kyilkhors are diagrams drawn on paper or material, or engraved on stone, metal or wood. Others are constructed with small flags, altar lamps, incense sticks and vases containing various things such as grain, water, etc. The personalities who are supposed to dwell in the kyilkhor and their requisites are represented by pyramidal cakes named torma     Kyilkhors are also drawn with coloured powders on the temple floor or on boards. I have seen some which measured about seven feet in diameter.
    The word kyilkhor means a circle, nevertheless, amongst the numberless kinds of kyilkhors, there exist square and quadrangular forms, while those used in black magic or for the coercion or destruction of malignant entities are triangular.
   The monks who wish to become proficient in this kind of art spend years studying its rules. One of the four high colleges which exists in all large monasteries teaches the art of drawing the kyilkhors  that are parts of the official lamaist magic rites. As for secret ones connected with mystic training or black magic, each student must learn them privately from his own teacher.
    The least mistake in the drawing of a kyilkhor or the place given to the tormas in its construction, may have terrible consequences, for the kyilkhor is a magic instrument which hurts him who handles it unskilfully. Moreover, no one should construct or draw a kyilkhor if he has   /
"That is to say after having breathed out, one remains for a while without breathing in. In technical terms this is called: to stay void."
Page 190  
       1 x 9 = 9
       1 + 9 = 10
       1 + 0 =1

not been empowered to do so by a proper initiation, and each variety of kyilkhor requires the corresponding initiation. That which is the work of a non-initiated cannot be animated and remains powerless.
     As for the true understanding of the symbolic meaning of the kyilkhors, and the theories which support their use in Psychic train-ing, very few are aware of them.
     Needless to say that elaborate and large sized kyilkhors cannot find room in the tsam khangs. Their form, there, is very much simplified.
     At the beginning of his spiritual education the novice is likely to be taught by his teacher the way of constructing a diagram which is to be used as support (rten) to fix the attention during meditation.
   One of the exercises most generally practised - either with or without a kyilkhor - at that stage of the training, is the following:
     A deity is imagined; it is first contemplated alone, then from its body springs out other forms sometimes like its own, sometimes differ-ent. There are often four of them, but in some meditations they be-come hundreds or even innumerable.
    When all these personages have appeared quite clearly around the central figure, they are one after another reabsorbed in it. Now the original deity remains again alone and gradually begins to disappear. The feet vanish first and then slowly the whole body and finally the head. Only a dot remains. This may be dark coloured or purely luminous. Mystic masters interpret
this as a sign which shows the degree of spiritual progress attained by their disciples.
     Then, the dot moves towards the man who beholds it and sinks into him. One must note the part of the body in which it seems to dis-appear. A period of meditation follows that exercise, which may be done again and again as many times as desired.      One may also imagine a lotus. It opens slowly and on each petal stands a Bodhisatatva, one of them being enthroned in the heart of the flower. After a while, as the lotus begins to fold its petals again each one emits a ray of light that sinks into the centre of the flower, and when it closes entirely, light escapes from its heart and penetrates the man in meditation.     There exist many kinds of similar practices.
    Many novices do not proceed farther. Thus dryly described, such visions cannot appear but absurd, yet they constitute a somewhat fascinating puzzle on account of the multifarious unexpected aspects they assume after a certain time of training.  
    They provide the recluse with spectacles which rival the most beau-tiful fairy-plays that can be seen on the stage. Even those who are aware of their illusive nature may enjoy them, and as for those who believe in the reality of the divine players, it is not suprising they are bewitched.     However it is not to amuse the hermits that these exercises have been invented. Their true aim is to lead the disciple to understand  

/ Page 191    /

that the world and all phenomena which we percieve are but mir-ages born from our imagination.
                                                                           'They emanate from the mind                                                                              And into the mind they sink.'
Mirror images writ the scribe on the mirror


Page 191 Continue

"In fact this is the fundamental teaching of Tibetan mystics.
Padmasambhava is said to have described the stages of the mystic path in the following way.
1.   To read a large number of books on the various religions and philosophies. To listen to many learned doctors professing
different doctrines. To experiment oneself with a number of methods.
2   To choose a doctrine among the many one has studied and dis-card the other ones, as the eagle carries off only one sheep from the flock.
3   To remain in lowly condition, humble in one's demeanour, not seeking to be conspicuous or important in the eyes of the world, but behind apparent insignificance, to let one's mind soar high above all worldly power and glory.
4   To be indifferent to all. Behaving like the dog or the pig that eat what chance brings them. Not making any choice among the things one meets. Abstaining from any effort to acquire or avoid any-thing Accepting with an equal indifference whatever comes: riches or poverty, praise or contempt, giving up the distinction between virtue and vice, honourable and shameful,
good and evil. Being neither afflicted, nor repenting whatever one may have done and, on the other hand, never being elated nor proud on account of what one has accomplished.
5   To consider with perfect equanimity and detachment the con-flicting opinions and the various manifestations of the activity of beings. To understand that such is the nature of things, the inevitable mode of action of each entity and to remain always serene. To look at the world as a man standing on the highest mountain of the country  

/ The Magic of Mountains said Zed Aliz
   1 x 9 x 2 = 72  
     7 + 2 = 9


Looks at the valleys and the lesser summits spread out below him. 17
6   It is said that the sixth stage cannot be described in words. It corresponds to the realization of the 'Void' 18 which in Lamaist ter-minology, means the inexpressible reality.
   In spite of these programmes, it is impossible to establish a regular gradation of the multifarious training exercises devised by Tibetan mystic anchorites. In practice, these various exercises are combined."
    We must make up our minds to accept an apparent chaos which is a natural result of the different individual tendencies and aptitudes which the gurus, adepts of the 'Short Path' refuse to crush. 'Liberty' is the motto on the heights of the 'Land of Snows,'..."
"... No dogmas are ever imposed. The disciple may believe, deny or doubt anything according to his own feelings..."  
Page 204  
       2 x 4 = 8
       2 + 4 = 6

Chapter 8  

Page 207  
       2 + 7 = 9    
       2 x 7 = 14

The Sphinx and the Megaliths
John Ivimy 1974

Page 23  

"The old kingdom before it declined was indeed the Golden Age of Egyptian history. Its culminating achievement was the building of the three great pyramids of Giza, of which the biggest, and the oldest, is the Great Pyramid of Cheops (Khufu).
No building that has ever been built or ever will be built can excite more wonder than the Great Pyramid. No records have come down from ancient Egypt to tell us authoritatively when, how, and why the Pyramid was built, nor what is the meaning of its mysterious Passages and chambers. Such ancient writings as do still exist are merely legends. In modern times numerous surveys have been made of its external and internal dimensions, and hundreds of books and papers have been written propounding and refuting one theory after another; but these questions remain without convincing answers. A recent panoramic study of the many problems posed by the pyramid note 4 contains a bibliography of over 300 books. Not one of the many diverse theories that it summarises gives satisfactory answers to all the questions. Was the Pyramid built, as professional Egyptolo-gists generally aver, to serve no other purpose than to be a pharaoh's tomb, or was it also a public work for the relief of unemployment, or a temple for Isiac rites, or an astronomical observatory, or a calendar and record of astronomical and geodetic measurements, or a pro-phecy of the future destiny of mankind? Or was it all these things together - a marvellous consummation of men' endeavours to create what Nature herself delights in creating: one instrument to serve many purposes?                               Until the truth has been definitely established every inquirer is free to assess the evidence in accordance with his natural predilec-tions. In a later chapter, where we compare certain mathematical features of the Pyramid with those of Megalithic stone circles in Britain, we shall take advantage of this freedom to throw in yet one more idea as a contribution to the discussion.
      The second pyramid in both age and magnitude is that of Cheops'son Chephren, and the third is attributed to Chephren's successor Mykerinos. It is believed to have been in Chephren's reign that there  

/ Page 24

was carved out of the rock of the Giza plateau looking east over the Nile that massive symbol that guards the pyramids: The Great Sphinx."

The Fingerprints Of The Gods
Graham Hancock

Page 310  

"Khufu, Khafre, Menkaure .  .  .   Cheops, Chephren, Mycerinus. Whether they were referred to by their Egyptian or their Greek names, the fact remained that these three pharaohs of the Fourth Dynasty (2575 - 2467BC) were universally acclaimed as the builders of the Giza pyramids.
           2467 Minos 2575 said Zed Aliz iz 108
             2575   +    2467 = 5042

Page 312

" Khufu...Khafre...Menkaure... According to all orthodox

/ Page 313  
          3 x 1 x 3 = 9    
          3 + 1 + 3 = 7


Egyptologists the pyramid had been built as tombs - and only as tombs - for these three pharaohs. Yet there were some obvious difficulties with such assertions. For example, the spacious burial chamber of the Khafre Pyramid was empty when it was opened in 1818 by the European explorer Giovanni Belzoni. Indeed more than empty, the chamber was starkly, austerely bare. The polished granite sarcophagus which lay embedded in its floor had also been found empty, with its lid broken into two pieces nearby. How was this to be explained?"
An eloquent expression of its emptyness said Zed Aliz.
There is no way that that coffin lid would keep a determind body, thought the scribe writ the scribe, putting the e at the end.
Then added, absence, makes the art go yonder.
Page 313
    3 x 1 x 3 = 9
  3 + 1 + 3 = 9  

"... Much the same thing seems to have happened at the smaller Third Pyramid,"
"Here the first European to break in had been a British colonel, Howard Vyse, who had entered the burial chamber in 1837.He found an empty basalt sarcophagus,"
Since it was a matter of record that the sarcophagus had been found empty by Vyse, it was once again assumed that the body of the pharaoh must have been removed by tomb robbers.
     A similar assumption had been made about the body of Khufu, which was also missing."

Page 314

"... Khufu is believed to have died in 2528BC."
The cupboard was bare
The mystery of the missing mummy of Khufu begins with the records of Caliph Al- Ma'mun, a Muslim governor of Cairo in the ninth century A.D. He had engaged a team of quarriers to tunnel their way into the pyramid's northern face, urging them on with promises that they would discover treasure. Through a series of lucky accidents..."
" By a further lucky accident..."
"...There was a problem, however. The opening was blocked by a series of plugs of solid granite, clearly contemporaneous with the construction of the monument"
"They therefore tunnelled into the slightly softer limestone surrounding them and, after several weeks of backbreaking toil, rejoined the ascending  

/ Page 316
      3 x 1 x 6 = 18
         1 + 8 = 9 /  

corridor higher up - having bypassed a formidable obstacle never before breached
     The implications were obvious. Since no previous treasure-seekers had penetrated this far, the interior of the pyramid must still be virgin territory. The diggers must have licked their lips with anticipation at the immense quantities of gold and jewels they could now expect to find. Similarly - though perhaps for different reasons, Ma'mun must have been impatient
To be the first into any chambers that lay ahead. It was reported that his primary motive in initiating this investigation had not been an ambition to increase his vast personal wealth but a desire to gain access to a storehouse of ancient wisdom and technology which he believed to lie buried within the monument. In this repository, according to age old tradition, the pyramid builders had placed' instruments of iron and arms which rust not, and glass which might be bended and not broken, and strange spells..." note 9
What enters through a glass darkly said Alizzed not glowering.
Light said the scribe delighted. And then, acting the part said, and you are you all light in the head?
Thus writ the far yonder scribe.
Page 316
    3 x 1 x 6 = 18 
      1 + 8 = 9

"But they found nothing,"

Page 317  

"The erroneously named Queen's Chamber' (which lay at the end a long horizontal passageway that branched off from from the ascending corridor) turned out to be completely empty - just a severe, geometrical room. Note 10
     More disappointing still, the King's Chamber (which the Arabs reached after climbing the imposing Grand Gallery) also offered little of interest. Its only furniture was a granite coffer just big enough to contain the body of a man. Later identified, on no very good grounds, as a 'sarcophagus', this undecorated stone box was approached with trepidation by Ma'mun and his team , who found it to be lidless and as empty as everything else in the pyramid. Note 11
     Why, how and when exactly had the Great Pyramid been emptied of its contents? Had it been 500 years after Khufu's death, as the Egyptologists suggested? Or was it more likely, as the evidence was beginning to suggest, that the inner  chambers of the pyramid had been empty all along, from the very beginning, that is, from the day that the monument had been sealed? Nobody, after all, had reached the upper part of the ascending corridor before Ma'mun and his men."

Page 319
   3 x 1 x 9 = 27
       2 + 7 = 9
"At the very least, therefore, when Ma'mun and his men battered their way into the Kings Chamber around the year AD 820,
one would have expected some of the bigger and heavier pieces from the original burial to be still in place - like the statues and shrines that bulked so large in Tutankhamen's much later and presumably inferior tomb.
But nothing was found inside Khufu's Pyramid,"
"...just the bare floors and walls and the gaping mouths of empty sarcophagi.

Page 320

"The other remarkable feature of Khufu's Pyramid was the absence of inscrip-tions or decorations anywhere within its immense network of galleries, corridors, passageways and chambers, and the same was true of Khafre's and Menkaure's
Pyramids. In none of these amazing monuments had a single word been written in praise of the pharaohs whose bodies they were supposed to house.   This was exceptional. No other proven burial place of any Egyptian monarch had ever been found undecorated The fashion throughout Egyptian history had been for the tombs of the pharaohs to be extensively decorated, beautifully painted from top to bottom (as in the Valley of the Kings at Luxor, for example) and densely inscribed with the ritual spells and invocations required to assist the deceased on his journey towards eternal life ( as in the fifth dynasty pyramids at Saqqara, just twenty miles to the south of Giza) note 19   Why had Khufu, Khafre and Menkaure done things so differently?
Had they not built their monuments to serve as tombs at all, but for another and more subtle purpose? Or was it possible, as certain Arab and esoteric traditions maintained, that the Giza pyramids had been erected long before the architects of some earlier and more advanced civilization"
Look said Zed Aliz throwing a 5 a 6 and eight. Yonder scribe writ 5 + 6 + 8 = 19  1 + 9 = 10 and I + 0 = 1 although 1 x 9 iz still  9
Page 322

"...hieroglyphic evidence,"
"...appeared to indicate that Khufu could not have built the great pyramid."
"hieroglyphs, which appeared on a rectangular limestone stela which now stood in the Cairo Museum. Note 25
    The inventory stela, as it was called, had been discovered at Giza in the nineteenth century by the French archaeologist Auguste Mariette. It was something of a bombshell because its text clearly indicated that both the Great Sphinx and the Great Pyramid (as well as several other structures on the plateau) were already in existence long before Khufu came to the throne. The inscription also referred to Isis as the'Mistress of the Pyramid', implying that the monument had been dedicated to the goddess of magic and not to Khufu at all. Finally there was a strong suggestion that Khufu's pyramid might have been one of the three subsidary structures alongside the Great Pyramid's eastern flank. Note 26
Alizzed once again transcribed the name of the beloved Isis into magikalalphabetical numbers
9 1 9 1          9 x 1 x  9 x 1       9 + 1 + 9 + 1 = 20  2 + 0 = 2
                        9 x 9
                              8 + 1                                  9
Page 323
    3 x 2 x 3 = 18
    1 + 8 = 9

   "Khufu, Khafre, Menkaure...Cheops, Chephren, Mycerinus. Whether you called them by their Egyptian or their Greek names, there was no doubt that the three famous pharaohs of the Fourth dynasty had been commemorated by the most splendid, the most honourable, the most beautiful and the most enormous monuments ever seen anywhere in the world"
Moreover, it was clear that these pharaohs must indeed have been closely associated with the monu-ments, not only because of the folklore passed on by Herodotus (which surely had some basis in fact) but because inscriptions and references to Khufu, Khafre and Menkaure had been found in modern quantities, outside the three major pyramids at several different parts of the Giza metropolis. Such finds had been made consistently in and around the six subsidiary pyramids, three of which  

/ Page 324  /

lay to the east of the Great Pyramid and the other three to the south of the Menkaure Pyramid
The scribe writ three times three times three iz 27  2 + 7 = 9
And three pyramids x three pyramids is 9
And three pyramids + three pyramids + 3 pyramids iz 9
three major pyramids x six subsidiary pyramids is 18 and 1 + 8 = 9
  and three pyramids  + six subsidary pyramids  iz  9
Number of  letters in the words
Cheops         6                                Khufu           5
Chephren      8                                Khafre          6
Mykerinos     9                                Menkaure     8
6 + 8 + 9   = 23  2 + 3 = 5               5 + 6 + 8   = 19             1+ 9 = 1  Zero
6 x 8 x 9   = 432                              5 x 6 x 8   = 240     2 + 4 + 0 = 6  Zero
Cheops         6               +               Khufu           5  =  11    1 + 1 = 2
Chephren      8               +               Khafre          6  =  14    1 + 4 = 5
Mykerinos     9               +               Menkaure     8  =  17    1 + 7 = 8
Cheops         6               x               Khufu            5  = 30     3 + 0 = 3               3
Chephren      8               x               Khafre           6  = 48     4 + 8 =12   1 + 2 = 3
Mykerinos     9               x               Menkaure      8  = 72     7 + 2 = 9                9
6 x 8 x 9 x 5 x 6 x 8                                                                                     9 x 3 x 3
   48 x 9                                                                                                          81  

     432 x 5                                                                                                     8 + 1
     2160 x 6                                                                                                    9    

         12960 x 8
103680 ˜ 432  =     240
103680 ˜ 360  =     288
103680 ˜ 180  =     576
103680 ˜   72  =   1440
103680 ˜     9  = 11520