The Book Of The Dead
E.A.Wallis Budge 1899

Page vii       

 "Although mummification is so closely associated with the Egyptians, there is no evidence of the practice during the earliest period of the civilisation; and when it did develop, prohibitive expense put it out of the range of the majority. Excavation shows the body buried whole in an embryonic position, as if in preparation for rebirth; it was accompanied by food and implements necessary for the journey. Later evidence indicates disposal of the dead by burning or dismemberment, perhaps partly to scatter the spirit of the deceased and dissipate any malevolent influence which he might exercise on the living. Coinciding with the transfer of the seat of royal power from Thebes to Memphis, a quite different and contradictory approach to burial was devised: that of embalment and mummification. Preservation of the physical body was regarded as essential to any continued existence... "
Alizzed said the scribe, in unison with each other, why repeat that which has passed this way before.
Repeat after me said Zed Aliz, ours is not to reason why, ours is but to do or ...  
You seem to forget, added Zed Aliz, we are looking for pattern, particularly, numerical pattern.
Knowing all the while the scribe had forgotten nothing.
      "In The Book of the Dead the title of Lord of the Dead is attributed to Osiris.
In one of his aspects he was personification of the corn, linking him to the annual cycle of birth, growth and death. Then there is a separate legend of his apotheosis as God of the Dead, with power to resurrect men from death as well as corn from the ground. Osiris was of divine origin and reigned as a king on earth; having reclaimed the Egyptians from savagery and cannibalism, he gave them laws. He introduced the cultivation of the vine and corn, travelling to distant parts in order to spread their benefits. At length he returned triumphantly to his homeland, but his brother
Set, with seventy-two accomplices, was bent on his ruin. He stealthily obtained Osiris's measure-ments and constructed a highly decorated coffer corresponding to the size of his brother. In the middle of a feast he jestingly promised the coffer to the man 

 / Page viii  /

whom it fitted exactly. Osiris was the last man to try it, and had no sooner stretched himself out than the conspirators surged forward, slammed down the lid, nailed it soldered it with molten lead and flung it into the Nile. The coffer floated out to sea, finally drifting ashore at Byblus, where an erica tree suddenly sprang up and enclosed the chest in its trunk."  
Here yon scribe being unable to believe the half of it and as a joke I think, writ 'erica' I  have found it, and after- wards, seeking for a sign, saw a gloria in excelsis seven ringed rainbow, crossing a blood red dawn, born of a estranged night sky.
Isis, the sister and wife of Osiris, heard of this occurrence and travelled to Byblus in order to request the coffer. After many tribulations she succeeded in recovering it, and then hid it while on a visit to her son Horus. As luck
would have it, Set stumbled upon the coffer while out hunting recognised the body, and cut it into
fourteen pieces which he scattered. Isis now set out to recover the limbs; with the help of the gods she reconstituted the body of the murdered Osiris, swathed it in linen bandages and performed all the other requisite rites. As she fanned the cold body with her wings Osiris revived and thenceforth reigned over the land of the dead. 9 The Egyptian hopes by means of magical identification, to reenact the rescucitation of Osiris.
      Chapter 70 expresses the hope that the physical body will germinate the spiritual body (sahu); this can only come about if the physical body is not corrupt, hence the importance of performing the appropriate ceremonies  and the obsessional fear of decay:
      Homage to thee, O my divine father Osiris, thou hast being with thy
      members. Thou didst not decay, thou didst not become worms, thou didst not
      become corruption. . .putrefy. . .I shall not decay, I shall not rot, I shall not      
      putrefy,I shall not turn into words, I shall not see corruption. . . I shall have
      my being; I shall live; I shall germinate, I shall wake up in peace . . . the       form of my visage shall not disappear; mine ear shall not become death. . . no
      baleful injury shall come upon me. My body shall be established, and it shall
      neither fall into ruin nor be destroyed upon this earth. 10
Such a desperate incantation speaks for itself.
      Understanding the terms used by the Egyptians to denot various aspects of man is no mean undertaking. One exasperated commentator went so far as to exclaim 'Here, as in everything relating to the region of ideas or thought among the Egyptians, there is an absolute want of system or logic'. 11 This is
scarcely surprising when one considers that The Book of the Dead covers a period from 1580 - 1090 B.C., thus antedating by many centuries the first coherent speculations of the Greeks; then again there was a tendency to retain the old in conjunction with the new, rather than one system displacing another. Readers are referred to the Wallis Budge introduction, as well as to the views of Petrie, Breasted 13 and Brandon. 14  It is Brandon who rightly  

/  Page ix /  

points out that terms such as ka and ba are not products of abstract speculation but 'attempts to define various areas of experience'. 15
    Before the deceased can gain admission to the imperishable kingdom of Osiris, he must submit to a judgement. The Egyptians have the distinction of being the first people to reach the conception that a mans conduct in this life decisively affects his post-mortem destiny; it is a landmark in the history of ethics. The process is depicted in Chapter 125. The deceased recites two  declarations of innocence, or negative confessions, ranging from broadly moral assertions (Ihave not killed, poisoned, caused weeping, ill-treated animals) to more ritual pronouncements (I have not captured the birds of the gods, extinguished a fire by force). The first declaration is made to Osiris, the second to forty-two assembled deities, both being accompanied by repeated protestations of purity. An enumeration of the deceased's good deeds ensues, together with a ritual test of the names of the parts of the door through which he hopes to pass. Another scene is to be found in Chapter
30, where the deceased appeals to his heart (ab, more or less synonymous with conscience) not to bear witness against him when he is weighed in the scales of virtue. Although the special pleading implied in the self-justification of the negative confession is inconsistent with an impartial evaluation of the ab, the presence of purely moral as opposed to ritual and superstitious elements mark a significant advance.       The post-mortem conceptions of the Egyptians are certainly a great deal more sophisticated than those found among the primitives, although less subtle and psychologically consistent than the doctrines of
The Tibetan Book of the Dead, with which some readers may be familiar. The book is nevertheless a fascinating cultural document which can enrich one's appreciation of the customs and modes of thought of some of our distant ancestors who also struggled to come to terms with death.
Alizzed said, death must concentrate the mind wonderfully,.
The scribe preparing for a re-cap. Writ
Hurrah for Ra, and three cheers for the re, in repetition
The scribe is having a blinder
fourteen' x 'seventy-two accomplices'
             14 x 72


Joseph And His Brothers
Thomas Mann

Page 890   8 x 9 x 0 = 72  /

"...The ancient records dazed her small and scheming brain, so that she made up her mind to have Pharaoh stung by a serpent, to instigate a palace revolt and set on the throne of the two lands not Horus- Amenhotep, the rightful heir, who was sickly anyhow, but the fruit of her own womb, Noferka-Ptah.
      The first steps toward the goal of overturning the dynasty, bring-ing in a new time and elevating the nameless near-favourite to the rank of goddess-mother had been successfully taken. The plot was hatched in Pharaoh's house of women; but through certain officials of the harem and certain officers of the guard who had been eager for new things, connections had been established, on the one hand with the palace itself, where a number of friends, some of them highly placed - a head charioteer of the god, the chief of gens-d'-armes, the steward of the fruit stores, the overseer of the King's herds of oxen, the head keeper of the Kings ointments, and certain other's - were won over for the enterprise; and on the other hand they got in touch with the outer world of the residential city, where through the offi-cer's wives the male kindred of Pharaoh's graces were drawn in and engaged to stir up Wese's population with evil talk against the old Re, who by now was nothing at all but gold and silver and lapis lazuli.
In all there were
two and seventy conspirators privy to the plot.  It was a proper and a pregnant number, for there had been just seventy-two when red Set lured Usir into the chest.  And these seventy-two in their turn had had good cosmic ground to be no more and no less than that number.  For it is just that number of groups of five weeks which make up the three hundred and sixty days of the year, not counting the odd days; and there are just seventy-two days in the dry fifth of the year, when the gauge shows that the Nourisher has reached his lowest ebb, and the god sinks into his grave.  So where there is conspiracy anywhere in the world it is requisite and customary for the number of conspirators to be seventy-two.  And if the plot fail, the failure shows that if this number had not been adhered to it would have failed even worse.
     Now the present plot did fail, although it had the benefit of the best models and all the preliminary steps had been taken with the greatest care. The head keeper of ungents had even succeeded in purloining a magic script out of Pharaoh's book-house and, follow-ing its instructions, had shaped certain little wax images; these were smuggled about here and there and were calculated to produce by magic a mental confusion and bewitchment such as must assure the success of the undertaking. It was decided to put poison in Pharaoh' bread or his wine or in both; and to use the ensuing confusion for a palace coup..."

Page  891. 8 x 9x 1 = 72   7 + 2 = 9  /  

"... And then all at once the lid blew off. Possibly at the last minute one of the seventy-two

seventy-two accomplices'   x    'fourteen pieces'  iz  1008





TheFingerprints Of The Gods
Graham Hancock

Page 274

"The pre-eminent number in the code is 72.   To this is frequently added 36,
108, and it is permissible to multiply 108 by 100 to get 10,800 or to divide it by 2 to get 54"  
Good news said Zed Aliz after a long long journey guess who's arrived. Who's arrived said the scribe. Why, John of course, said ZedAliz. Alizzed welcomed the good brother wah John and introduced the rest of the blessed and loved brothers and sisters, and when appropriate, invited him to help put Humpty-Dumpty together again. Will you do that John said Zed Aliz.I will do that with alacrity said wah John refreshing himself by eating sticks of celery, one stick at a time, upside down and back to front at that.
     Clarity with alacrity John said Zed Aliz. John prepared to put his spoke in.      Will that be just two pence of spoke in. said the scribe.
     Make it ninepence wah scribe, said the good brother. A pence, and eight, and spell the eight azin light  
Thus, the scribe dutifully recorded.
The three then initiated a ceremony of reverance to the supremely creative wholesome awesome majesty of the That.
And Zed Aliz Zed did take yonder good brother John's appence, and eight, and threw them off an anywhere somewhere, high point, cum vantage point, of the Magic Mountain. The three of them, and shadows n' all, of which there were now enough to brighten the darkest day. All listening intently, counting, the ling sound of the tinkle upon the one at a time outcry of each sound.       After the return of the eighth echo, Alizzed added it to the remaining appence, whereupon the the Ark of the Golden Rainbow appeared.      Offering their most heart rending joyous thanks for That, they marked the spot with bunches of imaginary wild flowers, and gathering the strength of their experience, began to move off, Indian file style, forwards, and backwards, downwards and upwards. It started to rain.

City Of Revelation
John Michell
Chapter 14

The Number 1080

Page 149

"In contrast to the solar 666, the association of the number 1080 are terrestrial and lunar, of water as opposed to fire. All these canonical numbers have correspondences in many different fields. 1080 expresses the influence of the moon on the forms and cycles of nature, and relates the spirit of intuition, or the guidance of the unconscious mind, to the moon-drawn tides in the waters of the earth. It also has a particular reference to the measurement of time and astronomical distances, illustrated in the following examples                    
     There are
10,800 seconds in three hours; 1080 is the average number of breaths which a man takes in 1 hour.
1080 years is a twenty-fourth part of the great year, so it takes 1080 x 2 years for the sun to progress through one sign of the zodiac. Heraclitus wrote that civilization is destroyed by fire every 10,800 years, and 108,000 years is a quarter division or season of the Hindu Kali Yuga of 432,000 years."
     In his World Systems Galileo wrote, 'The apparent diameter of the sun at its average distance is about half a degree of 30 minutes; this is 1.800 seconds, or 108,000 third order divisions.  .  .  . The diameter of the sun contains the diameter of a star of the sixth magnitude 2160 times (1080 x 2). ' Hipparchus counted 1080 stars of first magnitude brightness.  
     In metrology:
1080 feet = 888 remens and 1080 square mega-lithic yards is equal to 888 square yards. Further instances of the number 1080 in the ratios of meterology and sacred geometry are given in earlier chapters.
     There are
108 beads in the buddhist rosary, 10,800 stanzas in the Rigveda, each with 40 syllables, and 10,800 is the number of bricks in the Indian fire altar.
     108º is the angle formed by two sides of a pentagon, which is a yin or lunar figure in contrast to the solar hexagon
      As a lunar number: 1080 miles is the radius of the moon, and 108  

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is the atomic weight of the corresponding metal, silver. The femine nature of the number is consistent with gematria, for
1080 =     "...The Holy Spirit."
                                                         =     "... Fountain of Wisdom."
                                                         =     "... Semele, spelt in Phrygian- Thracian inscriptions..."                                                                        the goddess who corresponds to Ge, the spirit of the earth..."
1081 =     "...the abyss, the bottomless pit of revelation.      
     As the number
666 suggests worldly and material things, the dominance of the male, the procreative power of the sun so 1080 represents the humane and spiritual values of the opposite pole. 666 is the conscious part of the mind ruled by the intellect; 1080 is the depths below the level of consciousness, the dark waters where the light of the sun is unknown, and the tides respond to the influence of the moon. There is an affinity between the monthly lunar cycle of the female, the power of intuition and the waters of the earth that is expressed in the number 1080, the radius of the moon measured in miles. Prophetesses and oracles are the natural channels for the spirit that is generated through this number, for prophecy, though its gift is not confined to women, is itself a female, yin quality" "...(prophecy = 1082). Holy wells were formerly attended by women, who passed on their duties in the same manner as witches, from aunt to niece. Oracles placed themselves by springs and over clefts in the rock, where the spirit arising out of the earth might induce the prophetic trance. The word Delphi means vagina, for such places were conceived as orifices in the female body of the earth. Women, mystics and lunatics are particularly susceptible to the influence of the moon and thus to the power of its corresponding number, 1080, which may become manifest to them..."
"The spirit of the fountain of wisdom and the beast from the bottom-less pit have the same number and respond therefore to the same evokation. Thus the mystic's vision and the lunatics nightmare derive from the same source; the individual is alone responsible for the different forms they assume.
     In the present age the meaning of
666 seems rather easier to grasp than that of 1080, for while the intellect and the rule of authority are familiar to all, the attributes of 1080 are less generally appreciated. There is a mystery about this number of which, no doubt something further will be understood within the next few years, as more people are drawn to investigate a remarkable feature of ancient science, that we have only recently begun to recognise. 1080 refer to a principle that links the dark forces of intuition with underground water and  

/ Page 151  /

with inspiration received through the medium of the earth under the influence of the moon. There is here an obvious poetic correspon-dence, but the matter goes beyond that, for it now appears that there is a real connection between the sites of underground springs and the presence of a spirit that may have a considerable influence on human and animal life. This was certainly believed in the past, and the evidence now available suggests that life in former ages was to a large extent regulated in accordance with the tides and movements of the mysterious telluric currents, which are associated with the holy spirit through the number 1080. The matter is in need of further exploration before any firm conclusions are reached, but the following notes may indicate a certain line of thought in connection with this number.
       On the south wall of St Mary's Chapel, Glastonbury, the words JESU MARIA are carved into the stone. If these words are written in Greek,..." ".. their value is
1080. In the crypt beneath the Chapel there is an ancient well. There is also a well in the pre-historic buried chamber on which Chartes Cathedral is built, and the same feature is commonly found at other sites of sanctity.
       The area of the Stonehenge sarsen circle with diameter
100.8 feet is 108 square megalithic yards.
Guy Underwood, the dowser, in his The Pattern of the Past shows plans of the remarkable pattern of underground water lines he detected below Stonehenge. He found that the site was an important centre of convergence for underground streams and fault lines from the surrounding area, and he located a powerful buried spring near the centre. Other dowsers who have investigated the site of Stonehenge are in general agree-ment with Underwood's conclusions.
      Mr B. Smithett, Secretary of the society of Dowsers, writes that many practising dowsers, members of the Society and others, report the presence of underground water below old churches and other ancient sacred sites. In fact, it is now believed by dowsers that not only churches, but all prehistoric stone circles, standing stones, chambered mounds and dolmens are placed above buried springs or at the junction of underground streams, and that their sites may have been determined by these considerations. Over the years a number of articles on this subject have appeared in the society's Journal, and research among the records of local antiquarian societies reveals several others, the result in all cases being independently obtained. For example, in the
1933 Transactions of the Woolhope Club of Hereford an article by Mr Walter Pritchard describes how he watched a dowser trace the passage of a stream beneath Arthur's  

/ Page 152  /

Stone, a dolmen at Dorstone, Hereford: he later investigated the megalithic Four Stones near Old Radnor, finding it to mark the intersection of two buried watercourses. Underwood's observation, which has been confirmed by others, is that the current associated with sacred and megalithic sites reverses the direction of its flow in accordance with a monthly lunar cycle.
      These results are obtained in many cases by professional men, engaged by local councils and building contractors to locate under-ground faults, lost waterpipes, drains, etc., who have developed a justifiable confidence in their own accuracy. On the subject of the connection between ancient sites and underground water they are in general agreement. Some important principle of ancient science and civilisation is involved here, of which virtually nothing is now known. The solution of the mystery lies in the complete understanding of all the correspondences of the number
1080 and of the others that re-late to it for they illuminate an aspect of reality which, for the lack of an adequate language, has for too long been allowed to remain beyond the comprehension of science.       In Revelation and in the apocalyptic works of the Old Testament particular emphasis is placed on the waters that flow beneath the holy city or temple. They play an active part both in the destruction of the old city and in the creation of the new. Wherever there is a legend of the Temple, it is said that the waters of the world spring from beneath it. Old maps show the four rivers of paradise as a cross within a circle with the holy city at the centre. Jung finds the arche-type of the New Jerusalem expressed in the cloister with a fountain at the centre. The formal gardens of Persia, which are laid out as figures of cosmic geometry, always surround a central spring of water. In a dry country this water is conveyed with great labour and in-genuity in culverts, often several miles in length, from the lower slopes of the hills. All known ancient cosmic temples, at Jerusalem, Hieropolis, Cnossos and elsewhere are found to have been built over extensive labyrinths of chambers and watercourses. F. Bligh Bond discovered a curious system of tunnels and culverts below Glaston-bury Abbey. Plato's Atlantis, which is a cosmic model, Carthage and other cities were arranged in concentric rings of land and water-ways. In Egypt, Babylon and China elaborate systems of canals were constructed on a geometrical pattern, particlarly in the areas surrounding the great temples. The carefully contrived balance between areas of land and water was reflected in the pattern of waterpipes beneath the temple itself. The monks of Glastonbury made and maintained a wonderful canal system alongside the prehistoric  

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causeways of the country around the Abbey, and these waterways have a mystical association with King Arthur's legend.
       In the third chapter of Man and Temple Dr Patai gives an exellent account of the legends and rituals referring to the waters beneath the Temple of Jerusalem and at other cosmic centres. They were conceived as the female partner in the annually celebrated marriage between the waters of the earth and of the heavens. When fertilised, they conveyed benefits to all the world.
'Quite a number of legends tell in an interesting variety of versions            about this subterranean network of irrigation canals that issue from
            underneath the Temple and bring to each country its proper power
            to grow its particular assortment of fruits. If a tree were planted in
            the temple over a spot whence the water-vein issued forth to a certain             country, it would grow fruit peculiar to that country; this was known
            to King Solomon, who accordingly planted in the Temple specimens             of fruit trees of the whole earth.
                  The waters that issued forth from the Temple had the wonderful
            property of bestowing fertility and health. Legends have it as in
            days of old so again in the days of the messiah "all the waters of             creation"will again spring up from under the threshold of the            Temple, will increase and grow mighty as they as they pour all over             the land.'
            The stone at the centre of the earth in the Temple of Jerusalem was supposed to press down the surging waters of the earth, and the Altar stone at Stonehenge, which could at one time have stood erect, may have a similar function. The waters beneath the Temple were not mythical, nor are the stories of the advantages to be gained from their proper union with the cosmic element in any way exaggerated. These legends are poetically true, they have a deep philosophical and psychological meaning and they recall a vanished world order founded on cosmic principles. But more than that, they record a former system of natural science, practised by men who understood the earth as a living creature, the mother of all her inhabitants, not only in a poetic sense but literally as a fact of nature. The prosperity of all life on the planet was considered to be a reflection of the earth's own state of health and morale, which was naturally of the greatest concern to men, the intelligent parasites. According to the philosophy on which the forgotten science of antiquity was based, the earth must be regarded as an essentially female organism, being partic-larly susceptible to the influence of the moon, and craving seasonal intercourse with the fertilizing solar shaft.
          Every year therefore, the earth was made the bride of the heavens, the terrestrial flow was animated by the radiant power of the sun,  



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All the correspondences of 1080 were brought together with those of 666; the opposites were united in the Temple as in Noah's Ark. At Jerusalem the great ceremony of the year, attended by vast, exited crowds, took place at the start of the rainy season, and was intended to promote the union between the upper and the lower waters. But its purpose was not simply to invoke the fertilising autumn rains, for the marriage of the elements prompted a similar desire among the congrgation at the temple, which spread along the chain of magical correspondences, infecting all nature with the urge for union.
         Evidently the Temple functioned as the generator and transmitter of a form of energy which was beneficial to the earth and all its in-habitants. This was not the belief of idiots or degenerate savages. To the Jews and to all the civilised people who possessed the institution of the Temple it was a self evident fact, which they percieved with their own eyes. A spirit was generated at the Temple; they saw the operation, felt its power and observed its effect in the increased fertility of the countryside. We may speak of sympathetic magic, mass delusion and invent other names for phenomena which we are not able to explain, but the fact is that the performances at the temple led to the actual invocation of a spirit that provoked a physical reaction throughout nature.
        The numbers with which we are dealing were once the instruments of elemental control. Their first and most essential references is to the natural forces of the cosmos, to the spirits that are behind all manifestations in wind and water, as well as in the less perceptible electro-magnetic currents of the earth and atmosphere. The earliest passages in the Iching express the relationships between the principles in terms of cosmic forces. So it is in the oldest forms of myth and in the basic traditions of the cabala. The most ancient art, architecture, mythology is always more impersonal and funda-mental than that which came later. In the case of the I Ching, suc-cessive generations of scholars widened the interpretation of the symbols to provide canons of deportment and etiquette, their original elemental significance becoming obscured in the process.
         The Temple was not merely a symbol of the cosmic order; it was an instrument designed to fuse the spirit of the sun,
666, with the soul of the earth, 1080. In the same way the waters and catcombs beneath the Temple were not intended simply to represent the water of inspiration as a monument to the sanctity of the spot, or for any other such picturesque purpose. they played a physical part in the process of fusion as the medium through which the current of fertility, raised in the Temple, was transmitted across the landscape.  

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As the waters beneath the Temple nourish the earth, so the spiritual water of revelation rises within the human mind. These two aspects of fertility were formerly linked with the power of the moon and classified under the number 1080. But this number, like all others, has its darkside. The spirit of the waters" "...(= 1007), known to the cabalists as the bride" "...(=1006), is also the mother of a hideous, elemental brood, the atavistic gods of the underworld, represented by St John as the beast from the bottomless pit (1081). In Ezekiel 8, the prophet descends through a secret door into a chamber below the Temple of Jerusalem 'and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about'. He hears a voice, 'Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery ? for they say, The Lord seeth us not.' Here the sinister cavern beneath the Temple represents the deep recesses of the mind, inhabited by the carefully nurtured monsters of individual fantasy. But the beast in the Cretan labyrinth was no less real than the crocodiles that inhabited the subterranean
vaults of Egyptian temples. That these creatures are also natives of the imagination is proved by the rumour, endemic in New York, that the city's sewers are haunted by giant alligators, a notion which is poetically true of all drains and tunnels, If not physically so in this particular case. Under the regime of the temple poetic or psychological reality was reproduced on the physical plane in accordance with a system of magical correspondences which we now find scarcely conceivable, for we are yet infants in the study of the mind, impeded by the linear and materialistic habits of thought to which we have been conditioned. Within each man lies the hidden city, the ideal model of the cosmos, a standard of reference in every department of life, composed of all the numbers in creation. This is the city of Plato's republic:
           But perhaps there is a pattern set up in the heavens for one who
           desires to see it and, having seen it, to find one in himself.' "