Gerald Massey - Egyptian Book of the Dead and the Mysteries of Amenta

[Luxibis]

Gerald_Massey_Egyptian_Book_of_the_Dead_and_the_Mysteries_of_Amenta...

The Egyptian Book of the Dead contains the oldest
known religious writings in the world. As it comes to
us it is mainly Osirian, but the Osirian group of gods
was the latest of all the divine dynasties, although
these, as shown at Abydos (by Prof. Flinders Petrie),
will account for some ten thousand years of time in
Egypt. The antiquity of the collection is not to be
judged by the age of the coffins in which the papyrus
rolls were found. Amongst other criteria of length in
time the absence of Amen, Maut, and Khunsu
supplies a gauge. The presence and importance of
Tum affords another, whilst the persistence of Apt
and her son Sebek–Horus tells a tale of times
incalculably remote.

As a key to the mysteries and the method of the
book it must be understood at starting that the
eschatology or doctrine of Last Things was founded in
the mould of the mythology, and that the one can only
be unravelled by means of the other. Moreover, there
is plenty of evidence to prove that the Ritual was
based on the mythology, and not the mythology upon
the Ritual. The serpent, of darkness, was the evil
reptile in mythology. In theology it becomes the

deluder of mankind. Here the beginning was with
darkness itself, which was the deceiver from the first.
The serpent, being a figure of darkness, was continued
by theology as the official adversary of souls in the
eschatological domain. The eschatology of the Ritual,
then, can only be comprehended by means of the
mythology. And it is the mythos out of view that has
made the Ritual so profoundly difficult to understand.
Reading it may be compared with a dance seen by a
deaf man who does not hear the music to which the
motion is timed, and who has no clue to the characters
being performed in the dumb drama. You cannot
understand what they are doing and saying as Manes in
another world without knowing what was thought
and said by human beings in this concerning that
representation of the nature powers, the gods and
goddesses, which constitutes mythology.
Amenta is a huge fossil formation crowded with the
dead forms of a past life in which the horny
conspectuities of learned ignorance will only see dead
shells for a modern museum. As a rule, Egypt is always
treated differently from the rest of the world. No
Egyptologist has ever dreamed that the Ritual still
exists under the disguise of both the gnostic and
canonical gospels, or that it was the fountain–head and
source of all the books of wisdom claimed to be

divine. In the mythology – that is, in the primitive
mode of rendering the phenomena of external nature
– Osiris as light–giver in the moon was tom in
fourteen pieces during the latter half of the lunation
by the evil Sut, the opposing power of darkness. He
was put together again and reconstituted by his son,
beloved Horus, the young solar god. This
representation could not have been made until it was
known that the lunar light was replenished monthly
from the solar source. Then Horus as the sun god and
the vanquisher of Sut, the power of darkness, could be
called the reconstituter of Osiris in the moon. In that
way a foundation was laid in natural fact according to
the science of mythology, and a mystery bequeathed
to the eschatology which is doctrinal. For as it had
been with the dismembered, mutilated god in the
mythos, so it is with the Osiris deceased, who has to
be reconstructed for a future life and put together bit
by bit as a spiritual body in one of the great mysteries
of Amenta. In the mythos Har–Makhu was the solar
god of both horizons, or the double equinox, who
represented the sun of today that rose up from the
nether world as conqueror of darkness to join the west
and east together on the Mount of Glory, as the
connecting link of continuity in time betwixt
yesterday and tomorrow. The type was continued in

the eschatology, when Har–Makhu became the Horus
of the greater mysteries, Horus of the religious legend
who suffered, died, and was buried in Amenta, and
who rose again from ,the dead like the winter sun, as
Horus in spirit, lifting aloft the insignia of his
sovereignty. This was he who made the pathway, not
merely betwixt the two horizons, but to eternal life, as
son of Ra, the holy spirit in the eschatology. The
intermediate link in the mythos, which “connects the
solar orb with yesterday”, is now the intermediary
betwixt the two worlds and two lives in time and
eternity. This is he who exclaims, “I am the link! I am
the everlasting one! I am Horus who steppeth
onwards through eternity.”(Rit., ch. 42.) This was he
who, in the words of the gnostic Paul, “broke down
the wall of partition” and “made both one”, “that he
might create in himself one new man” and reconcile
them both in one body”, even as the double Horus,
Har–Sam–Taui, was made one when blended and
established as one person in another mystery of
Amenta (Rit., ch. 42).
The mythology repeated in the Ritual is mainly
solar and Osirian, but with glimpses of the lunar and
the stellar mythos from the beginning. For example,
Apt the ancient genetrix, as goddess of the Great Bear
constellation, and leader of the heavenly host, was the

kindler of the starry sparks by night in the mythology.
In the eschatology she is continued as the mistress of
divine protections for the soul, and she who had been
the kindler of the lights in the darkness of night was
now propitiated as rekindler of life from the spark in
the dark of death (Rit., ch. 137B). Ra in the mythos is
the solar god represented by the sun in heaven, and in
the eschatology he became the god in spirit who is
called the holy spirit and first person in the trinity
which consisted of Atum the father god, Horus the
son, and Ra the holy spirit; the three that were also
one in the Osirian cult, first as three forms of the solar
god and next as three forms of the god in spirit. It is
thus we are enabled to trace the formation of the
Egyptian eschatology in the mould of the mythology.
There is no death in the Osirian religion, only decay
and change, and periodic renewal; only evolution and
transformation in the domain of matter and the
transubstantiation into spirit. In the so–called death of
Osiris it is rebirth, not death, exactly the same as in
the changes of external nature. At the close of day the
solar orb went down and left the sun god staring
blankly in the dark of death. Taht the moon god met
him in Amenta with the eye of Horus as the light that
was to illuminate the darkness of the subterranean
world. In the annual rendering on the third day light

was generated by renewal in the moon. Thus Osiris
rose again, and a doctrine of the resurrection on the
third day was bequeathed to the eschatology. The sun
in sinking was buried as a body (or mummy) in the
nether world of Amenta. When rising again at dawn it
was transformed into a soul, a supreme elemental soul,
that preceded the god in spirit. This was in the
mythology. In the eschatology the same types were
reapplied to the human soul, which was imaged in the
flesh as the inarticulate, blind, and impubescent
Horus, who died bodily but was preserved in mummy
form to make his transformation into the luminous
Sahu, when he rose again in glory as Horus the divine
adult. “I am the resurrection and the life” is the perfect
interpretation of an Egyptian picture that was copied
by Denon at Philæ. (Egypt, vol. ii., pl.40, No.8, p. 54–)
(Lundy, fig. 183.) Divine Horus is portrayed in the act
of raising the deceased Osiris from the bier by
presenting to him the Ankh sign of life. He was the
life in person who performed the resurrection, and
therefore is “the resurrection and the life”. As such he
simply stands for a soul considered to be the divine
offspring of god the father, not for any historical
character that makes preposterous pretensions to
possess miraculous power. Previously he had been the
resurrection and the life as solar vivifier in the physical

domain, or otherwise stated in the mythology. It was
this difference betwixt the mythology and eschatology
that constituted the lesser and the greater mysteries.
The lesser in their origin were partly sociological. They
were the customs and the ceremonial rites of
totemism. The greater mysteries are eschatological and
religious. For instance, the transformation of the youth
into the adult or the girl into a woman in the totemic
mysteries was applied doctrinally to the
transformation of the soul in the mysteries of Amenta.
With the more primitive races, such as the Arunta of
Australia, the mysteries remain chiefly totemic and
sociological, though interfused with the religious
sentiment. The greater mysteries were perfected in the
Egyptian religion, to be read of in the Ritual as the
mysteries of Amenta.

[06iiris]

Very interesting, ty! 

[Rosey Cross]

ty <3

[Luxibis]

Rosey Cross, Ok, thank you)

[Rosey Cross]

Thank yoou!! Ill put this in the library. I had a huge selection in the library with my first profile but when I left about a year ago, it was deleted. :(

ty! 

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