Some among the soul group realized that we were heading into
a more limiting condition, so they recorded important stories
and information that would help us rise again to the glory that
was ours before the physical world was. A plan was developed.
The way in and out of this realm was recorded, but cryptically,
so that only those who sought it for the right reasons could
find it. The manuscript that we now call The Egyptian Book of
the Dead actually carries the hieroglyphic title, The Book of
the Master of the Hidden Places. It is not a death ritual book
as so many believe today, but an inner map used to guide the
soul back through the inner darkness to the light of the higher
dimensions, which few seek to find. It was written because our
descent was progressing rapidly; soon we’d have no memory
of the former places from whence we came.
The story of our creation, fall, banishment, and long, slow
journey home is recorded in many sacred books in many cultures.
There’s a pattern to all souls’ journeys. For example,
the pattern in the Jewish, Christian, and Islamic theology,
as described in our scriptures, goes like this:
Creation of God's children in God's image
Creation of man in flesh
Fall of man (through disobedience)
Loss of the Garden (contact with God)
Suffering and seeking.Inspiration
Promise from God
Victory over the oppressor (physical focus)
Freedom from bondage (physical desire)
Covenant with God
Rejuvenation & reconnection in the mount
Building the new temple
Reconnect with God
In most of the legends as in this Jewish-Christian-Islamic
one, this initial pattern was followed by a falling away again,
which required a second or new pattern, but with much of the
key elements of the first.
Falling away again
Loss of the Temple
Into Bondage again
Suffering and seeking again
A promise from God
Victory over the oppressor
Freedom from bondage again
A new covenant with God
Rejuvenation & reconnection in the mount
Rebuilding of the temple
Reconnect with God
Again and again this pattern repeats itself. We see it in the
early stories in Genesis about the Garden, Cain and Abel, and
the journey from Seth to Enoch. Again we see it in the journey
from Noah to Joseph. And again we see it in greater detail in
the story of Moses and Joshua coming out of Egypt (bondage),
crossing the desert (suffering and seeking), living at the foot
of Mt. Sinai (rejuvenation and reconnection with things spiritual),
and finally entering into the promise land. Then again in Saul,
David and Solomon. Again in the journey from Daniel to Jeshua,
and the rebuilding of the Temple. The pattern repeats and repeats
and repeats until a major change occurs: the coming of the Messiah.
Then, as seen in the Christian story, the Temple moves from
its external place to an internal place within each of us. It
moves from the outer physical world to the inner mental-spiritual
world. After much testing and suffering, victory is fully realized
and the temple is resurrected to life eternal. It is also seen
in the Revelation where, after much struggle and rebirthing,
Satan is bound, the Garden is regained, a new heaven and a new
earth come, the Holy City and Temple are come like a new bride,
and the Tree of Life is once again ours, forever -- coming full
circle from the loss of these things in the Garden of Genesis.
This same pattern is found in ancient Egyptian teachings, thousands
of years before the tribes of Israel. In The Egyptian Book of
the Dead, we find references to the creation of gods and man:
"One is the maker of the substance of the gods and of mankind."
There are references to the "sound of those that rejoice
in the mighty temple." There are references to a rebellion
which will never be tolerated again: "the sons of the impotent
revolt never again shall they rise up!" Just as our theology
uses the serpent as a symbol of the evil one, so are there ancient
Egyptian references to a struggle with the evil enemy in the
form of a serpent: "May I crush the evil one, may I destroy
the great serpent at his moment." There are shouts of victory
over the evil one, even using the imagery of binding him as
the Revelation does, "Thine great enemy is given to the
fire, the evil one hath fallen, he is bound." Even references
to the coming of the Messiah, using the Christian symbolism
of the fish, "may I see the abtu fish at his season of
coming into existence." And these amazing descriptions
of this great one: "the boy mighty, the heir of eternity,
he begot and he gave birth to himself, the king of earth this
prince of the netherland, president of the mountains, coming
forth from the water, drawing himself from the primal mother,
nursing himself, increasing his limbs. O god of life, lord of
love, all the peoples live when thou shinest, O crowned as king
of the gods." There are also many references to one's own
resurrection, such as, "may I see the coming forth of my
soul." This clearly indicates a belief that the physical
self has within it the soul self.
When we realize where we, as souls, have been and what we,
as souls, have done, we'll know better where we are headed and
what we are in need of doing. We will also get a view into the
truer nature of our being. "Know thyself," the old
adage goes. Well, we are, were, and will be again, much more
than physical Earthlings.
Our souls have traveled throughout the cosmos from the beginning
of creation. Many of us, our souls, went through the initiations
of these ancient mystery schools and temples during the thousands
of years of descent into matter. Our souls have been impregnated
with the messages and meanings of the strange images on the
walls of these temples and tombs. As we reawaken the soul-self
within us, we will remember and understand. Hopefully, as we
look at the images and ideas in this book, we will awaken memories
that have been locked in our hearts for a very long time. This
is one of the great aspects of this new era we are entering,
an awakening -- an awakening like none other, where whole groups
of souls rise to a more universal, eternal view of life, past
Before we proceed, it's important to realize that ancient Egypt
lasted an incredibly long time, much longer than we are used
to. If we use the datings that have recently been indicated
by star alignments and metaphysical sources, it lasted somewhere
between ten and eleven thousand years. Portions of The Egyptian
Book of the Dead date from as early as the very first dynasty
to as late as 200 A.D. However, the purer, truer teachings were
more clearly held in the earliest times. As the involution went
on, many of the godly, deeper truths were contaminated with
ideas of the evolving man who, because of limited awareness
or self-interest, distorted them or simply was not aware of
the real teachings. Therefore, in the lore of ancient Egypt
we will often find the same teaching or story told in different
ways with different implications. It is best to consider the
older one as the truer one. That is the way I have approached
all of this material.
ONE GOD, MANY GODLINGS
In these earliest times, the many gods of the Egyptians were
unique children of One Great God, the Source of All Life. Among
the many gods, none of them was considered to be the ultimate
god. Each was a free-willed portion of the Great Oneness which
composed the Most High God. Even in Genesis the plural form
is used as the name of God, indicating that the One was composed
of the many, and the many contained the Universal, Omnipresent
Ra, as great a god as he was to the ancient Egyptians, was
not the ultimate deity, but a projection from out of the Ultimate
Unseen One. The un-individuated Most High God would be considered
the pure disk, symbolizing God's un-individualized nature. God
was seen through Its creation, not directly, for It was not
seeable as an individual. (I am using the neutral pronoun It
to avoid a male or female connotation to God. This God is whole,
containing both sexual aspects within Itself. Furthermore, It
is not personified, as "Him" or "Her" would
imply.) Very similar to St. John's view expressed in his epistle,
"No man has at any time seen God, but the Begotten of God
has revealed Him" (1 John 4).
Before the creation, the ancient Egyptian god Nun (or Nu) was
all there was. Nun is Infinity, Nothing, Nowhere, and Darkness.
In Genesis, Nun would correspond to the verse, "darkness
was upon the deep," which is followed by "let there
be light." Within the Darkness, the god Atum (or Tem, or
Tum) was self-created and began the creation from within itself.
Atum literally means not to be, meaning unmanifested, not personified,
not born. As written in the papyrus Pepi I, this was "spirit,
still and formless, who bore within itself the sum of all existence."
This is similar to the Hindu descriptions of Brahman and Atman.
According to the Hindus, God has two aspects: one is the unmanifested,
unmoved, unchanged, the same yesterday, today and tomorrow (Brahman);
the other is present, active and with us (Atman). Interesting
how similar Atum is to Hinduism's Atman, and to the Hebrew Adam.Atman
is similar to the concept of the Logos, or "The Word,"
or "First Begotten of God," which begins St. John's
gospel and by which "all things were made."
Nun and Atum could be considered the feminine and masculine
aspects of God. Nun is the womb of Mother God, dark, silence,
yet latent with the potential for creation. Atum is the projected
aspect of Father God, actively involved in and with the creation.
There are several texts in which the ancient Egyptian writers
are clearly speaking of a singular God. Their apparent polytheism
is due to their proximity to the original creation where the
created and the Creator were still one. The God had given birth
to many godlings. The original, wiser, ancient Egyptians were
not polytheistic, as the following examples indicate. But later,
as the enlightenment was lost, there are indications that this
changed. Here are examples of the One God concepts. This first
example recalls Genesis' teaching that we were created in the
image of God and Jesus' teaching (John 10:34) that we are gods.
"Thou has received the form of God, because of this Thou
hast become great before the gods. This Pepi is, therefore,
a god, the son of the God."
In the Prisse Papyrus we have this example of the one God ideal:
"If having been of no account, thou hast become great,
and if, having been poor, thou hast become rich, when thou art
governor of the city be not hardhearted on account of thy advancement,
because thou hast only become the guardian of the provisions
Modern-day stewardship concepts could not have been better
described. However, the important point is that there is expressed
a belief in One God to whom all things belong.
In the "Maxims of Ani" we find elements of the "Sermon
on the Mount," and the one God theme repeated:
"Let one give self to God. Keep thyself today for God,
tomorrow will be like today. In the sanctuary of God much speaking
is an abomination. Make thy prayers with a heart of love, all
thy petitions offered in secret. He will perform thy affairs,
he will hear what thou sayest, he will accept thine offerings.
In making offerings to thy God, guard thyself against the abomination.
Watch that thy eye is on His plans. Devote thyself to the adoration
of his name. It is he who giveth souls to millions of forms,
and he magnifieth whosoever magnifieth him."
It is amazing how many similarities this passage has with the
"Sermon on the Mount." For example, the Egyptian teacher
says, "Keep thyself today for the God, tomorrow will be
like today." In the Sermon, Jesus instructs his listeners
to "not be anxious for tomorrow; for tomorrow will care
for itself. Today has enough dangers of ungodliness" (Matt.
6:34). The Egyptian teacher says, "In the sanctuary of
God much speaking is an abomination. Make thy prayers with a
heart of love, all they petitions offered in secret." In
the Sermon Jesus says, "When you pray, pray to your Father
who is in secret, and your Father who sees in secret will respond
to you. Do not use meaningless repetition, supposing that many
words will cause you to be heard" (Matt. 6:6-7). The Egyptian
teacher says, "Watch that thy eye is on His plans."
Jesus says, "Watch that thy eye be single" (Luke 11:34).
And in the Sermon he says, "The lamp of the body is the
eye; if therefore your eye is clear, your whole body will be
full of light." He also warns, "Where your treasure
is, there will your heart be also. You cannot serve God and
material riches (mammon)" (Matt. 6:21, 22 & 24). I
suppose Truth is Truth, no matter in which millennium we live
In The Egyptian Book of the Dead, we find this description
of the One Great God:
"The holy Soul which came into being before time, the
great God who liveth by unfailing order, the Whole primeval,
which gave birth to the two companies of gods, through him came
into being every god. One alone, he made what exists when the
earth began in primeval time. Hidden of births, manifold of
forms, nothing is known of his growth." (In Hebrew mysticism,
the two companies of gods are the Seraphim and Cherubim.)
Also in the Book of the Dead the "self-created" God
is asked "who then is this?" She (In this section,
Nun is the "mother" of all, self-created; therefore
I'm using the pronoun she.) answers: "It is Ra who created
names for his members and these came into being in the form
of the gods who are in the following of Ra." This is a
reference to the beginning of soul-groups, each following in
or reflecting the first cause or impulse that brought them into
being. Those conceived in the following of Ra are of the same
soul-group and would have similar goals and perspectives on
life. Those conceived in the following of Isis or Hermes or
whichever godling, would be of that soul-group and have similar
goals and perspectives on life.
From out of the Unmanifested God came God the Creator (self-created).
God the Creator conceived co-creators, or the godlings. From
out of them came "the millions." The Original Great
Creator then gave souls to "the millions." The plan
is then very simple: Whosoever magnifies the Creator's qualities,
the Creator magnifies them. It's an inter-related network of
Oneness and Manyness, of Wholeness in which separateness may
co-exist. The ultimate goal is to subdue one's sense of separateness
by magnifying the Creator's wholeness, thereby becoming one
with the Whole while knowing oneself to be oneself.
As we shall see, the gods were active forces within the God.
Ra is the personification of the sun -- symbolic of life, warmth,
light and day. It dispels the darkness and cold. It calls the
unseen seed-life from out of the dark soil. It brings forth
the light from the darkness of the night, as well as life from
out of the underworld. It symbolizes the Creator's power to
enliven, nourish and enlighten. Yet, in the mystical teachings,
Ra is not omnipotent, for the sun also sets. He has weaknesses,
which he struggles to control. He has a personal enemy, the
serpent Apep, which he struggles to subdue. He is caught in
a cycle of light and darkness, day and night, consciousness
and unconsciousness, life and death.
The explanation of how a god can be this great and yet have
so much to struggle with goes something like this: All are gods
in the higher dimensions, but they have free will and must learn
to use it in harmony with the Whole. Therefore, even though
the Sons and Daughters of God have powers, they are vulnerable
to temptation and misdirection by choice and will. Many are
also entangled in karmic laws and cycles of Nature, and must
free themselves from these entanglements.
The godlings crystallized their thoughts, causing them to become
physically apparent or manifest. Prior to this they were pure
minds living in direct connection with the Universal Mind. Now
they projected into thought-forms at first, then immersing themselves
in matter with their consciousness to the point that they became
incarnate. Since they were now acting and experiencing independently
of the Creator, less conscious of the Creator and less connected
to the Life Force, they began to feel alone and separated. This
caused fear and fear led to great mistakes. During these early
periods on earth, some of them completely lost touch with their
true celestial nature and the Creative Forces. Others retained
much or some of their connectedness. These latter ones were
considered gods, yet they were also subject to the many problems
and challenges that affected all who touched this realm. We
will notice that throughout the ancient Egyptian teachings and
records, the gods were both divine and human, powerful and vulnerable.
The word neter was used as we use the words god, godly, divine
or divinity. Neter literally means renew, self-exist, self-produce.
In other words, it means one who has the power to generate or
renew life from within themselves. This is a god. In the chapters
of the ancient Egyptian text titled, Coming Forth by Day, we
find this teaching of godly renewal and self-regeneration:
Boy god, heir of eternity, begetting and giving birth to himself.
I am devoted in my heart more than the gods, without feigning,
O thou godling.
I have become divine.
I have risen up in the form of a divine hawk.
I have become pure, I have become godly, I have become conscious,
I have become co-creator, I have become a soul.
He shall be god with the gods in the Godplace.
He shall sanctify his body completely.
He makes godly thy soul, like the gods.
God divine, self-produced, primeval matter.
Notice how similar "Boy god" is to the Judeo-Christian
"Son of God," who is also the heir to eternity, and
begotten of God (i.e., son of God), not man (i.e, son of man).
Notice also how this writer expresses becoming divine, sanctifying,
rising up, purifying -- all spiritual goals. Then notice in
the second to last line how he appears to refer to a divine
helper, one who helps him achieve these goals, the messiah ideal.
Actually, the ancient initiate did not see this messiah outside
of him or herself. It was, in fact, the divine child growing
within him who would ultimately be born out of his outer physical
death, or better still, his yielding, much as a woman surrenders
herself to give birth to another. This is similar to Jesus'
teaching to Nicodemus, "You must be born anew" (John
We are physical, earthly beings, but within us is a godling,
a bound angel, a sleeping beauty, seeking to be reborn, reawakened.
The Edgar Cayce records speak of the part of us that is the
angel, and that this angel-self is ever before the throne of
God (1646-1). This godly part of us was lost during the descent
but will be reborn on "the rising" or ascent.
"Then, as the guardian influence or angel is ever before
the face of the Father, through same may that influence ever
speak.... Yes, through thy angel, through thy SELF that IS the
angel, does the self speak with thy Ideal!" (Cayce reading
In the Phoenix principle, the death of one gives birth to the
other. In Egyptian mysticism, the Phoenix is a beautiful, lone
bird which consumed its physical self in fire (i.e., spirit),
rising renewed from the ashes to start another long life more
beautiful than before. The Benu bird is the physical Egyptian
emblem of the great Phoenix. In modern minds the Benu bird would
not be considered a very grand, noble bird, such as we would
consider the eagle. But in ancient Egypt it was the very symbol
of immortality, for "at the end of the inundation, recalling
the primordial waters, dryness appears in the form of the first
small hill, and the ash-colored heron, the Benu bird, glides
majestically down (seemingly from out of nowhere) and rests
upon the little hill," life returns, life continues (Pyramid
The ancient Egyptian picture language requires us to engage
our right brains in order to comprehend the meaning. We can't
take these images and attempt to translate them as literal,
physical pictures. If we do, we'll come up with the same concepts
that many of our 19th-century researchers did: that is, the
Ancient Egyptians, for all their magnificent art, building skills
(which we can only partially imitate today) and spirituality,
were primitive animal-worshipers with many gods. This simply
is not true. The ancient images were created to convey ideals
associated with the creature or character of the image. Even
though some of them appear bizarre, they are in fact meaningful,
and can be understood if one looks with the inner mind and a