Ancient Egypt: The Light of the World

A Work of Reclamation and Restitution in Twelve Books


On one line of its descent the Jesus-legend was brought on to Rome from Egypt by the mystery-teachers whom we term Egypto-gnostics, and whose Jesus was no Word-made-flesh in one historic form of personality, either at Nazareth or at Bethlehem, but was absolutely non-historical. One of the most important of all the written gnostic remains is the Pistis Sophia. And whether we look on this as the work of Valentinus or another, it continues the Jesus-legend from the Egyptian source, and constitutes a further link betwixt the genuine mythos and the spurious history.
These books of Ieou are the books of Jesus, like the “Wisdom of Jesus” in the Apocrypha and the lately discovered “Sayings of Jesus”, that is, when the only real Jesus has been discovered in Iusa the son of IusГЈas, he whose Jewish name is Ieou, Iao or Iah, as derivatives from Iu, in Egyptian. The two books of Ieou are said to contain the Mysteries, the first being the lesser, the second the greater mysteries, as the Pistis Sophia carefully explains. Here we reach the Egyptian rootage of the Jewish Ieou, whom the Pistis Sophia calls “Ieou the first man, the legate of the first order” (p. 333). Now as Atum was the first man, the created man, who under one of his names was Iu, the Egyptian Jesus, this also tends to identify the Egypto-gnostic Ieou with Iu-em-hetep, the author of the Sayings and the books of wisdom which included these books of Ieou. One of the two books had the general title of The Book of the Great Logos, according to the Mystery, an equivalent for the Logoi or Sayings of Jesus, which were Christianized as the Logia Kuriaka or Sayings of the Lord, and on which the canonical Gospels were eventually founded.
Pistis Sophia, like the Ritual, is mainly post-resurrectional, with the briefest allusion to the earth-life. It begins with the after-life in which Jesus has risen from the dead, like Amsu the good shepherd. It opens with the resurrection on the Mount of Glory, the same as the Ritual. The localities, like those in the Egyptian books, are not of this world. They are in the earth of eternity, not in the earth of time. Pistis Sophia begins where the Gospel story comes to an end. Jesus rises in the Mount of Olives, but not on the mount [Page 772] that was localized to the east of Jerusalem. The Mount of Olives, as Egyptian, was the mountain of Amenta. It is termed Mount Bakhu, the Mount of the Olive-tree, when the green dawn was represented by this tree instead of by the sycamore. Mount Bakhu, the Mount of the Olive-tree, was the way of ascent to the risen Saviour as he issued forth from Amenta to the land of spirits in heaven (Rit., ch. 17). So when the Egypto-gnostic Jesus takes his seat upon the Mount of Olives or the Olive tree, he is said to have “ascended into the heavens” (Pistis Sophia, Mead, G. R. S., whose version is the only one in English: London, 1896). Jesus “descended into hell”, according to the Christian creed. This forms no part of the Gospel-legend, but we find it in the Book of the Dead; also in Pistis Sophia. Hell or Hades in Greek is the Amenta, as Egyptian. Horus descends into Amenta, or rather rises there from the tomb, as the teacher of the mysteries concerning the father, who is Ra the father in spirit and in truth.
This descent into the under-world is spoken of by Horus in the Ritual (ch. 38). He goes to visit the spirits in prison or in their cells and sepulchres. Those “who are in their cells”, the manes, “accompany him as his guides”. His object in making this descent is to utter the words of the father in heaven to the breathless ones, or the spirits in prison. The passage shows the speaker as the divine teacher in two characters on earth and in Amenta. Speaking of Ra, his father in the spirit, Horus says, “I utter his words to the Men of the present generation”, or to the living. He also utters them to those who have been deprived of breath, or the dead in Amenta. So in the Pistis Sophia the gnostic Jesus passes into Amenta as the teacher of the greater mysteries. As it is said of his teaching in this spirit-world, “Jesus spake these words unto his disciples in the midst of Amenta” (p. 394, Mead). Moreover, a special title is assigned to Jesus in Amenta. He is called Aber-Amentho. “Jesus, that is to say Aber-Amentho”, is a formula several times repeated in Pistis Sophia.
According to the Ritual, a glorious “vesture” is put on in the place where the human soul becomes eternized or is made immortal. This is represented in the mystery of Tattu, where the body-soul in matter (Osiris) is blended with the holy spirit Ra; the female with the male (Tefnut with Shu), or Horus the child of twelve years with Horus the adult of thirty years. The transaction occurs on the day that was termed “Come thou to me” (Rit., ch. 17). This call is reproduced in the Pistis Sophia as “Come unto us” on the day of Investiture, when Jesus puts on the divine vesture in his character of Aber-Amentho, or Lord over Amenta, a title which identifies the Egypto-gnostic Jesus with Horus in Amenta. The call is made to him by the attendant spirits, “Come unto us, who are thy fellow-members”; “Come unto us, for we all stand
near to clothe thee with the first mystery (that of the father) in all his glory” ; “Come therefore quickly, that thou mayst receive the full glory, the glory of the first mystery”, the mystery of God the father (P. S., 16-19).
The Pistis Sophia is a book of those Egypto-gnostics with whom the Father-God is Ieou=Ihuh, and God the son is Iao=Iah (P. S., B. 2, 192, 193, Mead). It contains an Egypto-gnostic version of the mysteries, astronomical and eschatological.[Page 773]
Relics of the ancient wisdom have been piously preserved in this, the most important of all the gnostic remains, i.e., for the purpose of establishing a link betwixt the Egyptian origins and the canonical Gospels, and for showing how the “History” was concocted. The Jesus who is teacher of the twelve in Pistis Sophia is the Egypto-gnostic Jesus who had been from of old the ever-coming son of the eternal father, whom we trace by nature and by name as far back as the time of Ptah in Memphis. This is the Jesus, or the Horus, of the Egyptian mysteries, and not of any Judean biography. In the religion of Atum- Ra the names of Horus and of Iu or Jesus were employed to denote the same character, and both names were continued for the one type by the Egypto-gnostics. The gnostic Jesus is the son of God who had been with the father from eternity. Hence it is he alone who knows the father and is able to expound the mystery of his nature to the Twelve. This is the first, great and only ineffable mystery, which is before all others and embraces all the rest. Jesus proceeding from the father as a spirit, divine in origin, impersonates the soul that became incarnate in the human form. The great primordial and ineffable mystery, from which the others radiate, and in which the total twenty-four revolve as the central source of an eternal evolution and involution, is the mystery of God the father becoming God the son. God the father is the holy spirit represented by a bird. This bird in the Egyptian symbolism was the hawk, or dove.
In the gnostic version it is the dove. One chief difference between the two birds is in the dove being a type of the mother and child, whereas the hawk was the bird of the father, Ra, and the son; the holy Spirit, and Horus the son of the father. In the Pistis Sophia the son proceeds from the father in the likeness of the dove where Horus proceeded from the hawk-headed Ra in the likeness of a hawk. Under whichever type the duality of the father and son was indicated by one bird as symbol of the God in spirit, who was over all the powers which had been (elemental or astronomical) rulers in the realms of matter from the beginning.
The gnostic Jesus utters the Sayings or Logia Kuriaka on the mount, and is also the revealer of the greater mysteries of Amenta. According to the Pistis Sophia, when Jesus expounded the greater mysteries to the twelve it is said “Jesus spake these words to his disciples in Amenta” (Books of the Saviour, P. S., 394, Mead). He had previously taught the lesser mysteries to the twelve disciples in the life on earth. It is the same with Jesus as with Horus in Amenta. When Horus passes from the life on earth he rises from the tomb wearing the double feather and wielding the whip as his sign of sovereignty.
He is Amsu-Horus, Lord of Amenta. This is the title of the gnostic Jesus, who is designated “Jesus, that is to say Aber-Amentho” — which we take to be Jewish-gnostic for Jesus, the mighty or great one, who in his resurrection is the Lord or Master over Amenta (Books of the Saviour, Pistis Sophia, 358, Mead). And Jesus “Aber-Amentho” is an Egypto-gnostic equivalent for Osiris “Khent Amenta”.
The mysteries of Amenta, as in the Book of Revelation, are more or less repeated in the mysteries of Pistis Sophia which contains sufficient data to identify a gnostic version with the Kamite original. [Page 774] There are twelve divisions in Amenta corresponding to the twelve hours of darkness. Twelve gates or doors successively enclose twelve sections of space, and the doors are guarded by twelve serpents, one serpent “to each door”. These twelve divisions of the nether regions are repeated in Pistis Sophia as twelve dungeons of infernal torment. The surrounding gloom is represented by the Apap-dragon of darkness. As it is said, “the outer darkness is a huge dragon with its tail in its mouth” (B. 2, 320). There are twelve rulers or guardians to the twelve dungeons who take the place of the Egyptian twelve serpents (Book of Hades, Records, vol. 10). They have the faces of serpents, dragons, basilisks, crocodiles, cats, vultures, bears and other beasts; for, as it is said of the rulers of “these twelve dungeons which are inside the dragon of outer darkness”, “each hath a name for every hour, and each one of them changeth its face every hour” (B. 2, 322). A dog-faced demon, called the eternal devourer, who lives upon the damned, is described in the Ritual (ch. 17). The deceased prays to the great Osiris, “Deliver me from that God who liveth upon the damned, whose face is that of a hound, but whose skin is that of a man, at the angle of the pool of fire”.This “dog-faced one” and his rivers of fire reappear in the Pistis Sophia. Certain sins are to be renounced in order that the manes may escape from “the judgment of that dog-faced one” and from the “judgments of Amenta”, “from the fires of Amenta”, and “from the torments which are in Amenta” (B. 2, 255-256). Knowing the magical names in Amenta has the same power, according to the Pistis Sophia, as with the Book of the Dead. For instance, the dragon of outer darkness has twelve names written on the doors of its dungeons, and, as it is said, whosoever shall understand the mystery of one of the names, if he is abandoned in the outer darkness and he pronounceth the name of the dragon, he shall be saved and receive the treasure of light (B. 2, 335, Mead). To know the name was to obtain possession of the magical word of power which meant salvation.
In the Egyptian hall of judgment there are forty-two assessors, and the deceased has to plead in their presence that he has not broken any of the forty-two commandments (Rit., ch. 125). A version of these is retained in the Pistis Sophia in the shape of forty-four renunciations, two having been added to the Egyptian forty-two. By renouncing these forty-four sins the deceased is saved from the dog-faced devourer of souls, from the dragon of outer darkness, from Ialdabaoth=Sut, prince of the powers of darkness, and from the torments of the twelve dungeons of the outer darkness, all of which are Egyptian.
The lesser mysteries were astronomical; the greater mysteries are spiritual. The astronomical nature of the “lesser mysteries” is convincingly shown in the Pistis Sophia; also the astronomical origin of the Twelve who were taught those mysteries by the Egypto-gnostic Jesus sitting on the mount. The mystery of the five supporters, the mystery of the seven amens or seven voices (in the heptanomis), the mystery of the nine guardians of the three gates of the treasures of light (=the Put-circle of the nine gods who were in three threes), the mystery of the great forefather, the mystery of the triple powers or of the trinity, and lastly the mystery of the twelve saviours who preserve the treasure of light [Page 775] in heaven and on earth, are all identifiable as primary types in the astronomical mythology of Egypt.
The teacher of the mysteries is an Egyptian type. He was the Her-Seshta. Brugsch enumerates seven classes of such teachers: (1) the mystery-teachers of heaven; (2) the mystery-teachers of all the lands, which were first of all celestial; (3) the mystery-teachers of the depth (Amenta); (4) the mystery-teachers of the secret world; (5) the mystery-teachers of the sacred language; (6) the mystery-teachers of Pharaoh; (7) the mystery-teachers who examine words. The divine child manifests to men as expounder of the mysteries or revealer of the hidden wisdom of which he is the word, the sayer, or the teacher. The teacher of the lesser mysteries was child-Horus or Iusa, the youth of twelve years. These were the mysteries of matter and of mythology revealed by the child of the mother at his first advent. The teacher of the greater mysteries was Horus the adult, who expounded the nature of the fatherhood, the begettal or duplication of the divine soul, and all the other mysteries of the resurrection in and from Amenta, as the son of God the father in heaven. But the Egypto-gnostic Jesus is the fulfiller of both the first and the second advent; the first as the child of twelve years, the second as the Horus of thirty years; the first in the life on earth, the second in Amenta; the first as solar in the astronomical mythology, the second as spiritual in the eschatology; the first as the utterer of parables, the second as the expounder of the greater mysteries.
In vain do we try to make out the doctrinal mysteries of the eschatology, whether it is called Egyptian, Hebrew, Coptic, Gnostic, or Christian, until we have mastered the mythology. Without this foundation there is no foothold. Neither is there any help in an exoteric version of the esoteric wisdom. The group of powers was seven or eight, nine or ten, before it included the twelve. And the character is the same in the mythos when the group is twelve as when it was ten or nine, eight or seven or four — that is, it was astronomical.
Pistis Sophia commences formally after the manner of an historic document, whilst being, from beginning to end, entirely non-historical. It opens with a date that is astronomical, and also with what the Ritual terms “the manifestation to light” at the time of full moon — that is, when the eye was full or the circle complete in Annu, where the divine heir was born. “It came to pass, when Jesus had risen from the dead in the first advent, that he passed eleven (should be twelve) years speaking with his disciples and instructing them up to the regions of the first statutes only and up to the regions of the first mystery — the mystery within the veil — the veil that was rent in death, which is before all mysteries, because it is the mystery of the One Eternal God and the son who issues from the father in the likeness of a dove, just as Horus issued from the father in the likeness of the hawk or dove, or the canonical Christ as the dove. “It
came to pass, therefore, that the disciples were sitting together on the Mount of Olives, speaking of these things, rejoicing with great joy, and being exceedingly glad, and saying one to another, ‘Blessed are we before all men who are on earth, for the Saviour hath revealed this unto us, and we have received all fulness and all perfection’ “— [Page 776] as these were received upon Mount Bakhu, the Mount of the Olive-tree, in the ascent of Horus from Amenta. “And while they were saying these things the one to the other Jesus sat a little apart from them”. “It came to pass, therefore, on the fifteenth day of the month, Tybi (or Tobe), the day of the full moon, on that day when the sun had risen in its going, that there came forth a great stream of light shining exceedingly. It came forth from the light of lights. And this stream of light poured over Jesus and surrounded him. He was seated apart from his disciples and was shining
exceedingly. But the disciples saw not Jesus because of the great light in which he sat, for their eyes were blinded by the great light” on this, the Egypto-gnostic mount of the transfiguration (pp. 4, 5, Mead).
(By the bye, the fifteenth of the month Tybi in the esoteric Gospel sounds somewhat suggestive of “the fifteenth year of the reign of Tiberius” in the exoteric Gospel according to Luke.) “And Jesus said to his disciples, I am come from that first mystery which is also the last mystery” of the four-and-twenty mysteries which he had now come to expound, because “his disciples did not know that mystery”.
In the Egyptian tale of Khamuas, Si-Osiris, i.e. Horus the son of Osiris, comes forth from Amenta to spend twelve years on the earth. This has an important bearing on the statement in the first part of Pistis Sophia. The time spent by Horus the elder in the great hall of Seb, or on earth, in mortal form, was twelve years in the original mythos, this being the Egyptian limit of child-life. It is twelve years in the tale of Khamuas. But in the Pistis Sophia the time is given as eleven years, which has the vagueness of the märchen. This tends to show the origin of the tradition reported by Irenaeus, that the ministry and teaching of Jesus extended over a vague period of ten or more years, and that the Lord lived on to be an old man, the old man being a literalized version of the old child, Har-Ur, the elder Horus (Iren., B. 2, ch. 22, 5). During those twelve years he was the child of the mother only, as in the Gospels of the Infancy.
He is her Word or logos, and the teacher of those lesser mysteries that led up to the one great ineffable mystery which was now held to be the source of all the rest.
We hear little of the wonderful child as divine teacher in the canonical Gospels, but some of the excluded matter appears in the apocryphal Gospels. In the canonical Gospels the child-Jesus is the teacher at twelve years of age. This corresponds to Horus as wearer of the lock, and to Iu-em-hetep, the youthful sage, each of whom had been portrayed as the typical teacher twelve years old. It was during those years that the child-Horus or child-Jesus taught. Something of this may be read in the so-called “apocryphal Gospels”, ignorantly supposed to contain the lying inventions concocted by the gnostic heretics to discredit and destroy a veritable human history. There is a very naïve confession in the “Arabic Gospel” that, during the first three years of the infancy, the child-Jesus” wrought very many miracles in Egypt which are not found written either in the Gospel of the Infancy or in the Perfect Gospel” (ch. 25). Such stories had been told for ages of the child-Horus, who was a miracle-worker in and from the womb; and also of the [Page 777] child as Iusa, son of Atum-Ra, and earlier still of Iu-em-hetep, the son of Ptah. The miracles were a mode of demonstrating the divinity of the ever-coming little one, Iu-Su.
At three years of age he performs the miracle of making a dead fish live (Latin Gospel of Thomas, B. 3, ch. 1). At five years of age he takes clay and models twelve sparrows, which he commanded to fly, whereupon they lived and flew aloft (Latin Gospel of Thomas, B. 2, ch. 2). Horus or Jesus, Egyptian, Jewish, or Gnostic, the little hero of the mythos, is one and the same divine son of the Virgin in mortal guise.
Horus, at his coming-froth from Amenta, as the Word or Teacher, says: “I make my appearance on the seat of Ra, and I sit upon my seat which is upon the horizon” (Rit., ch. 79). The horizon and the mount are identical in Egyptian, and this seat of Ra, the father in heaven, assumed by Horus in his ascent from Amenta, is the mount of earth according to the solar mythos — that is, the mount of sunrise, which is Mount Bakhu in Egyptian, the Mount of the Olive-tree, the prototypal Mount of Olives. In the Pistis Sophia Jesus takes his seat upon the Mount of Olives as the divine teacher, word or logos, who utters the Sayings to his disciples. This is the advent of Jesus which is dated the fifteenth day of the Egyptian month Tybi, the day of full moon, by which the resurrection or new birth was always reckoned. This month in the Alexandrian year (B.C. 25) began December 27th, which is near enough as a date for the nativity at Christmas, when measured in the circle of precession. The “coming-forth to day” is illustrated by the great flood of light that emanated from the light of lights and “enveloped him entirely”. “The multitude of the heavenly host praising God” (Luke II. 13) is described. “And all the angels with their archangels, and all the powers of the height, all sang from the interior of the interiors, so that the whole world heard their voice”. “But the disciples sat together and were in the greatest possible distress” (B. 1, p. 6, Mead). In the Ritual when Horus stands or is seated (on the Mount of the Olive-tree) “in the (human) form of that god who is raised aloft upon his pedestal” or his papyrus, it is said “the gods come to him with acclamation, and the female deities with jubilation”. “They rejoice at his beautiful coming-forth from the womb of Nut”, or, as it might be rendered, the womb of Meri, for Meri=Mary is another name for Nut the mother-heaven (Book of the Dead).
The gnostic Jesus, on emerging from Amenta, takes his seat as teacher of the twelve disciples on the Mount of Olives. The way up from Amenta for the sun-god in the solar mythos was on the eastern side of the four-faced mount of earth which on that side was known as Bakhu, the Mount of the Olive-tree. The way of ascent, worked out in the mythos, served for the manes in the eschatology. Thus Jesus in the ancient character of sun-god, or as the divine child who taught, or who was the word in mortal guise, attains the landing-stage upon the Mount of Olives or the olive-tree of dawn, when he issues in or from Amenta, like Horus in the tamarisk, as Jesus of the resurrection. The divine child is not merely born in human guise, but also as the youthful solar god. Hence in the beginning of the narrative the disciples are
sitting round him on the Mount of Olives [Page 778] with Jesus shining like the sun in glory (P. S., B. 1, 4).
The scene had been already set in the astronomical mythos. He images the sun-god on the mount; the twelve are round him in the zodiac. And, as it is noted, although Jesus is in their midst, he is “a little apart from his disciples”.
Thus Pistis Sophia shows the physical foundation of the mysteries. Astronomical science was taught as matter of the mysteries, but the science being physical these were classified as the lesser mysteries, whereas the greater mysteries were eschatological. The twelve on earth, or in matter, were the companions of elder Horus, the son of Isis, the suffering saviour. The twelve in Amenta are the associates of Horus, the triumphant saviour, the beloved only-begotten son of God the father. The twelve with Horus or Jesus risen from Amenta are freed from the environment, the darkness, the stains of matter, as pure spirits to be wholly perfected. They have attained the beatific vision, as the children of light. They have passed through death and the purgation of matter to become clear spirit when risen to the status of Horus the immortal. With Horus or Jesus, in the character of the young sun-god, the twelve were astronomical powers, rulers, or saviours of the treasure (light) in the physical domain. With Horus or Jesus, the saviour as son of God the father, they are the twelve glorious ones or gods of Amenta, the twelve who as spirits are the children of Ra the holy spirit; in short, they are the twelve in the eschatology who were the chosen twelve with Horus on earth as sowers of the seed, and the twelve with Horus as reapers of the harvest in Amenta.
Our starting-point, then, is that Jesus or Horus in coming to earth and assuming the vesture of mortality issues forth in Amenta; not the Greek Hades, nor the Hebrew Sheol, but the Egyptian Amenta, that other world in which the dead as sleepers wake to life in spirit, and where the mortal Horus makes his transformation and arises as the first-fruits of them that slept — a resurrection of Horus that was celebrated in Egypt when the “first-fruits of the earth” were the shoots of the papyrus-plant or sprouts of the lentils, as described by Plutarch. When Jesus, in his second advent, issues from Amenta to become the teacher of the twelve upon the Mount of Olives, the disciples are already seated on the mount. Jesus suddenly appears to them, a little apart from them, in such a dazzle of glory as to be at first invisible to them. This glory of light was composed of various lights. “The light was of every kind, and of every type, from the lower to the higher” (P. S., 1, 5). It was the glory of the youthful solar god upon the mount of sunrise, with the lesser lights surrounding him. So in the Ritual it is said of the sun-god, who was Horus in his beautiful coming-forth, “Ra maketh his appearance at the mount of glory, with the cycle of gods about him” (Rit., ch. 133, Renouf). This was upon the Mount Bakhu or the olive-tree of dawn, and the cycle of gods about the “golden form” of Horus are the astronomical originals of the disciples with the Egypto-gnostic Jesus on the mount of sunrise called the mount of glory. The twelve disciples of the Lord are no more human than was their teacher. But when the word was made flesh and Jesus assumed the human guise, his followers likewise conformed to the anthropomorphic [Page 779] type of Horus the mortal in the life that was lived, as mythically represented, for twelve years as the child of Seb on earth. The twelve with Horus in the harvest-field are reapers, and reapers, mariners, fishers, or teachers demanded the anthropomorphic type. The human type, however, does not necessarily imply the human personage, either in the teacher or as the taught, any more than the zootypes imply that the god was a crocodile, a hawk, a lion, or that the goddess was a water-cow, a serpent, a tree, or a cleft in the rock.
As the gnostics truly declared, in reply to the pretended “History”, the twelve apostles were a type of the twelve aeons, who were set in the zodiac as timekeepers and preservers of the light. (Irenaeus, Bk. 2, ch. 21, 1.) That is, they who knew vouched for the apostles being the same as the aeons who were the twelve powers of the twelve saviours of the twelve treasures of light with the gnostic Jesus on the mount, whose twelve stations were figured in the zodiac; and who were the twelve powers in matter, in physics, or in the astronomical mythology which preceded the twelve as great spirits with Jesus or Horus in the eschatology. Even if there had been twelve men as a group of teachers, fishers, or harvesters, in every city, town, or village of the earth who called themselves the disciples, or apostles, of Jesus, Horus, or the Lord, it could not change one jot or tittle of the fact that the twelve were teachers of astronomy, whose names were written in heaven as attendants on the youthful solar god; and who in the second phase became the twelve great spirits in Amenta as reapers of the harvest for Har-khuti, the Egyptian lord of spirits. The god at the head of a group or cycle of powers was a teacher from the first. Sut, Anup, Taht and Ptah were typical teachers of astronomy in the stellar, lunar and solar mythos, when the group was seven, eight, or nine in number. Jesus (or Horus) is the only teacher in the heaven of twelve astronomes.
He was the only-begotten son in spirit who was made flesh in his incarnation to enter the human sphere as child of the mother, that is of matter as the matrix of spirit. He became the greatest of all the teachers in the astronomical mythos, and “the twelve” who had been pre-solar teachers and preservers of the treasures of light were now his servants (Seshu), his followers, his apostles. And being the Only Son of God it was Jesus alone who knew the nature of the Father, which knowledge he now expounded to the twelve in the higher mysteries of Amenta. Jesus describes the twelve in the two different categories, astronomical and spiritual, and says, “When I first came into the world I brought with me twelve powers. I took them from the hands of the twelve saviours of the treasure of light” : that is, from the twelve who are called the aeons in the astronomy; the twelve who had been the powers in physical phenomena. These were unified in him; he gathers their powers to himself in passing through the twelve signs of the zodiac as the youthful solar god. At an earlier stage of the mythos the powers that were gathered up in the one supreme power were but seven in number, called the seven souls of Ra; in the final zodiac they are twelve. Jesus also describes the founding of the twelve as his ministers on earth in matter, or in the lower range of the mysteries. The first Horus imaged a soul in matter; the second was the likeness of an immortal spirit. Jesus [Page 780] brought the primary soul to the twelve who are his associates in the life on earth. But that was before he was invested as a Sahu or spiritual mummy to become the lord of the resurrection as Jesus Aber-Amentho.
The typical twelve, who latterly became the teachers of, and for, the Word, were as ancient as the signs of the zodiac, or the twelve great gods of Egypt, which according to Herodotus were extant some 20,000 years ago. They were the twelve as kings, who rowed the solar-bark for Ra, with Horus on the look-out at the prow. They were the twelve in various characters and in several countries into which the gnosis of the mysteries passed from out the birthplace of the ancient wisdom; although the twelve have no such universal radius as the seven, or the four, because of their comparative lateness in Egypt. They were the twelve princes of Israel (Num. I. 44), the twelve sons of Israel; the twelve judges on twelve thrones with the Son of man sitting on the throne of his glory (Matt. XIX. 28); also the twelve that sit at the table with the son in the new kingdom founded by him for the father (Luke XXII. 14). They are the twelve knights
that gathered round the table of Arthur; the twelve gods with Odin in their midst, with others that need not be enumerated now. At his second advent, which is in the spirit, the Egypto-gnostic Jesus says to the disciples, “I am come now, and not (as) formerly before they had crucified me”. That is when he was represented as the afflicted mortal suffering in the flesh. (P. S., 1, 10.) He has now come in the spirit which was imaged by the dove, and not as formerly or aforetime when he was incarnated in matter, for the twelve years on earth, as the lifetime of the child was reckoned. Becoming a spirit is described as putting on the vesture of everlasting light. And the coming forth of Jesus as a spirit, or the Christ, is described as his investiture, the same as with Horus in Amenta. He says, “The times are fulfilled for me to put on my vesture. Lo, I have put on my vesture, and all power hath been given to me by the first mystery” — or God as the one eternal source. He issues from this source as the light of all the lights; a light that is infinitely beyond the star-fires, the moon-light, and the splendours of the sun, in the mythical representation. All the previous powers of light had contributed to fulfil the glory of this vesture. These powers belong mainly to the astronomical mythology as the lights that were revealed and set forth in the lesser mysteries of the physical domain, which, according to gnostic terminology, were designated the rulers in matter. Amongst these are “the seven amens which are the seven voices” ; the five supports, the nine guardians, the three powers, the twelve saviours of light, all of whom are recognizably astronomical.
(P. S., B. 1, 14, 18, 19.) He wears the glory now, “as of an only-begotten from the father”. In making this transformation Jesus presents an outer view of God the father as the first ineffable mystery of all the mysteries. When he came previously, in his first advent, it was from the mother as the mortal, or the mould of soul in matter. Now he issues from the father in spirit as revealer of the mystery of which he alone has ever had an inner view. He is now invested with the glory of the father. This investiture of Jesus in spirit might be claimed as pre-eminently [Page 781] Egyptian if all the rest were not pre-eminently so. As a mystery of Amenta this investiture took place when the deceased became a Sahu and put on the divine vesture of a spiritual body, or the soul of Horus. The Sahu signifies the invested, and it is identical
with the Karest or the Christ.
There is one datum which by itself alone might dispel any doubt respecting the Egyptian origin of the Pistis Sophia. It is this: the day of investiture is the day of “Come though to us", or “come unto us" (B.1, 17-19) this, is in the Kamite eschatology, was the day of “Come thou hither”, on which Ra called to Osiris in Amenta, “Come thou hither”, or “Come thou to me”. (Rit., ch. 17.) In the Pistis Sophia this is the call, not only of Ra but of all the powers of light who raise the cry of “Come unto us” that Jesus may receive the glory of the Father as his vesture for the resurrection. In the so-called earth-life “Jesus had not told his disciples the whole distribution of all the regions of the great invisible, and of the three triple powers, and of the four-and-twenty invisibles”. ‘’Nor had he told them of their saviours, according to the orders of each (of the twelve) as they are; nor had he told them of the region of the saviour of the twins; nor the region of the three amens; nor those of the seven amens, which are also the seven voices. Nor had Jesus told his disciples of what type are the five supporters, or from what region they had been brought forth. Nor had he told them how the great light had emanated, nor from what region it had been brought forth”. (B. 1, 2, 3, Mead.) In brief, as the data when identified will show, he had not instructed them in the spiritual nature of the mysteries, which is the object of the second coming. But now the teacher in Amenta says to the twelve, “Rejoice and be glad from this hour. From this day will I speak with you freely, from the beginning of the truth unto the completion thereof; and I will speak to you face to face without parable. From this hour will I hide nothing from you of the things which pertain to the height”. (B. 1, 3, 1, 8, 9, Mead.) This is said by Jesus Aber-Amentho, or Jesus in the spirit-world of Amenta, who had “Come forth to day” at his second advent. When he is expounding the profounder mysteries, Jesus says to the disciples, “As for the rest of the lower mysteries, we have no need thereof, but ye shall find them in the Two Books of Ieou, which Enoch wrote when I spoke with him from the tree of knowledge, and from the tree of life, which were in the paradise of Adam”. (B. 2, 246, Mead.) In this passage Jesus identifies himself with Iao the son of Ieou=Ihuh — and also in the character of the solar god who spoke with Moses from the midst of the burning bush.
It was shown in the mysteries why and how the Twelve Immovables, or Unspeakables, “rent themselves asunder”, to move, to manifest, to reveal, to find utterance by means of God the Son as teacher of the mysteries in Amenta (B. 2, 219-226). Pistis Sophia marks the change of the twelve rulers from one category to the other. These things, said Jesus, speaking of the change which he had come on earth, or entered the lower domain of matter, to effect, “these things shall come to pass at the time of the completion of the aeon (or cycle), and of the accession of the Pleroma. The twelve saviours of the treasure, and the twelve orders of each of them, which are the emanations of the [Page 782] seven voices and of the five trees (or supports) shall be with me in my kingdom”, which was in the heaven of eternity.
Jesus speaks of those “ who receive the mystery of light when they shall have quitted the body of the matter of the rulers” (B. 2, 201), who were the rulers in matter versus the life in spirit, or in Horus as the lord of light who was the witness to the light of life eternal.
Jesus is described in Pistis Sophia as passing through the twelve signs of the zodiac. The ram, bull, twins, crab, lion, balance, scorpion, bowman, goat, and waterer are all mentioned by name. (B. of the S. in Pistis Sophia, 366-372, Mead.) He passes through the twelve signs in his character of solar god. He takes a portion of their light from the twelve aeons who were the Kronian rulers. “And the twelve powers of the twelve saviours of the treasure of light, which I had received from the twelve ministers of the midst, I cast into the sphere of the rulers . . . and I bound them into the bodies of your mothers”. The rulers of the Decans thought that these twelve were “the souls of the rulers”. But, when in the fulness of time they were brought forth into the world, there was no soul of the rulers in them; they were recognized as beings of a superior nature. Jesus is to reign as king over these twelve saviours, the twin-saviour, the nine guardians, the three amens, the five supporters, and the seven amens and all the other characters, which had been “light-emanations”, and which would have no meaning if Jesus had not likewise had an astronomical character. (B. 2, 230, 231.) For these names connote the seven rulers of the Heptanomis; the five supports of a heaven that was based upon a figure of the pole and the arms of the four quarters; the solar trinity; the nine gods of the put-cycle, the Twin-Horus, and the heaven that was perfected at last as the heaven of the twelve tribes, twelve sons, twelve brothers, twelve kings, twelve reapers, twelve rowers, twelve fishermen, twelve voices of the word, twelve teachers, who began as saviours of the treasure of light in physical phenomena; and who were assigned a spiritual status with Jesus in that kingdom of the Father which they had assisted in establishing for ever; and finally in the heaven of eternity. These, however, are mysteries that never could be understood whilst a fictitious history of Jesus barred the way. Horus or Jesus in Amenta is the founder of a kingdom for his Father in heaven, and for his followers in spirit-world, at the head of whom are the typical twelve who now become the children of Horus. This heaven for spirits made perfect is built upon foundations that were laid in the mythology. The Ritual shows us how the four foundations of this new heaven were laid by Horus in establishing the kingdom of God. First, he himself united the “double earth”, or the two worlds in one, by his death, burial and resurrection. Then he prays to his Father in heaven that the “four brothers” of “his own body” or flesh
and blood may be given to him as protectors of his own person “in dutiful service”. (Rit., ch. 112, 11, 12; and 13, 8.) These four who were his brothers previously are the first of the twelve with Horus “on his papyrus”, or monolith, or on the mount. The four brothers of Horus who were first chosen to become his children had been astronomical as the ancient gods or divine supports of the four quarters, Amsta, Hapi, Tuamutef and Kabhsenuf. With these four as supports the foundations of the kingdom of [Page 783] heaven were laid, and “the fold” of the good shepherd established in Amenta, the earth of eternity. The explanation here is that Horus was born one of the twelve like Joseph, but as the young solar god, and beloved son of the father Ra, he obtained his supremacy as the head over all the rest of the brethren.
Then the twelve became his founders, reapers, fishers, his disciples, pupil-teachers or his children. As it is said in the Ritual (ch. 112, 9, 10), these are “the circle of gods who were with him when Horus came to light in his own children”; that is, when the twelve powers were assimilated to the son of God, who was in them as they were in him at the second coming.
The gnostic Jesus, the mystery-teacher of heaven, issues from the father in Amenta in the likeness of the dove as the expounder of the greater mysteries to the twelve disciples. He now says to the disciples, “I will tell unto you the mystery of the one and only ineffable, and all its types, all its configurations, all its regulations . . . for this mystery is the support of them all” (B. 2, 226, Mead). This first ineffable mystery — looking within, as Pistis Sophia phrases it — is the mystery of God the Father. The first ineffable mystery — looking without — is the mystery of God the Son. It is the mystery of the one God in the two aspects of the Father and Son; hence the mystery of the one and only ineffable, “looking within", is also the mystery of the one and only word or logos “looking without” (B. 2). Jesus says, “I am come from the first mystery which is also the last” (B. 1, 1). The power now given by the first mystery, within the veil, to him who personates the mystery to men, looking without, is received by the Son from the Father, from whom he emanated in the likeness of the dove, or the hawk and not as previously in the likeness of a puny mortal, the human Horus — born of the virgin mother as her blind and deaf, her dumb and impubescent child.
Pistis Sophia shows the twofold character of the teaching on the earth and in Amenta. The “wisdom of Jesus” in the Apocrypha was taught in parables. Jesus in the canonical Gospels speaks to the multitude in parables, and “without a parable spake he nothing unto them” (Matt. XIII. 34). But he says, “The hour cometh when I shall no more speak unto you in parables, but shall tell you plainly of the Father” (John XVI. 25). This promise is fulfilled by the Egypto-gnostic Jesus after his return to the regions from whence he came into the earth-life. He says to the disciples, “I have gone to the regions whence I came forth.
From this day I will speak to you face to face without parable” (B. 1, 8, 9). Henceforth he speaks to them plainly of the Father, and, as it is frequently said, “without parable”. This is after that second advent which the Jesus in the Gospels is not permitted to fulfil, but which is still expected by the millenarians.
Various sayings that were uttered aforetime in the earth-life are now expounded by Jesus in Amenta “without parable”. He says to the disciples, “When I shall be king over the seven amens, the five supports (or trees), the three amens, and the nine guardians; king over the child of the child, that is to say, over the twin-saviours (or the double Horus); king over the twelve saviours and the whole number of perfect souls — then all those men who shall have received [Page 784] the mystery in (or of) that ineffable, shall be fellow-kings with me. They shall sit on my right hand and on my left in my kingdom; therefore I said unto you aforetime, ‘Ye shall sit on my right hand and on my left in my kingdom, and ye shall reign with me’ “ (B. 2, 230). Speaking of the greater mysteries, which are spiritual, Jesus says, “I have brought the mysteries which break all the bonds of the counterfeit of the spirit (i.e., the bonds of matter) and all the seals which are attached to the soul, the mysteries of which make the soul free, and ransom it from the hands of its parents, the rulers, and transform it into the kingdom of the true Father, the first Father, the first One, ineffable and everlasting mystery”. “For this cause have I said unto you aforetime, ‘He who shall not leave father and mother to follow after me is not worthy of me.’ What I said then was, ye shall leave your parents the rulers, that ye may all be children of the first, everlasting mystery” (B. 2, 341). This is the esoteric true interpretation of a saying that has been used exoterically (Matt. XIX. 29; Mark X. 29).
The parents signified were not human, but those rulers in matter who preceded the one God, the Holy Spirit, whom the Son made known in the mysteries of Amenta under his title of Jesus Aber-Amentho.
Again, he exclaims, “I said unto you aforetime, ‘Seek that ye may find.’ “ When he said that it signified “Ye shall seek out the mysteries of light, which purify the body of matter. I say unto you, the race of human kind is material. I tore myself asunder, I brought unto them the mysteries of light to purify them . . . otherwise, no soul in the whole of human kind would have been saved” (B. 2, 249, Mead). Salvation here is brought by means of the Son of God the Father becoming incarnate to redeem the human race from matter by inculcating the virtues of purification which were taught by Horus or Jesus in the mysteries of Amenta.
The gnostic Jesus also gives an esoteric rendering of the Resurrection when he says that “All men who shall achieve the mystery of the resurrection of the dead which healeth from demoniac possessions, and sufferings, and every disease, which also healeth the blind, the lame, the halt, the dumb, and the deaf, (the mystery) which I gave you aforetime — whosoever shall receive of these mysteries and achieve (or master) when if he asks for anything whatsoever . . . it shall at once be granted unto him” (B. 2, 279). In the resurrection the deceased transforms into a spirit, and it was in the mysteries of Amenta, and in the spirit-life, that these miracles were achieved, not in the life on earth. In the Ritual the deceased goes where he pleases, does as he pleases, and assumes whatsoever form he pleases as he masters mystery after mystery according to the gnosis. In the canonical Gospels we find an exoteric rendering of
these mysteries of Amenta, which the lie-enchanted Christian world believe in as historical miracles performed on earth by an historical Saviour named Jesus. There were seven preservers of the treasures of light in the celestial heptanomis, whether as rulers of constellations or as lords of pole-stars, who first upraised the starry firesticks which were kindled on the seven hills of heaven. The Pistis Sophia shows the way in which an additional five were added to the seven in completing the first twelve saviours of the treasure of light. This is indicated when it is said (B. 2, 189), “The twelve saviours of the treasure, and the twelve [Page 785] orders of each of them, which are the emanations of the seven voices and of the five supports, shall be with me in the region of the inheritance of light; they shall be kings with me in my kingdom”. Which shows that the first twelve were combined as the 7+5 that were pre-zodiacal, and that they are to become kings in the kingdom of eternal light; which twelve were stationed in the solar zodiac, or round the mount of glory. There is frequent reference in Pistis Sophia to the mystery of the five supports. These are also figured as five trees, one of which is said to be “in the midst” (B. 1, 3 and 18, B. 2, 191, 196). These five tree-supports, with the great one in their midst, are equivalent to the tree-type of eternal stability imaged as the Tat of Ptah (or as Ptah himself), which is a figure of support at the four corners with the pole as the central great pillar of support. It is also equivalent, as a symbol, to the group of Horus and his four children in the Osirian mysteries. The Kamite twelve, as reapers in the harvest-field with Horus in Amenta, were also put together from two earlier groups of seven and five, the same as in
the gnostic mysteries of the twelve supports or the pole-tree of heaven with twelve branches in the zodiac. A sketch, however tentative, may be drawn of the original characters in the astronomical mythology, that were given the twelve thrones under one name or another in the final zodiac. (1) Sut, (2) Horus, (3) Shu, (4) Hapi, (5) Ap-Uat, (6) Kabhsenuf, (7) Amsta, (8) Anup, (9) Ptah, (10) Atum, (11) Sau, (12) Hu, as the Kamite originals of the twelve who rowed the solar bark for Ra.
We claim, then, to show that the typical Twelve, who are called apostles or disciples in later language, originated in twelve characters which had represented twelve stellar powers in the astronomical mythology, and that these were afterwards given thrones or seats as rulers in the twelve signs of the zodiac or in heaven. These, in the Pistis Sophia, are designated twelve preservers or saviours of the treasure of light. They form the cycle of twelve lesser gods around the sun-god on the summit of the mount, and are the same in signification, whether called gods in the Ritual or disciples of the Egyptognostic Jesus in the Pistis Sophia. These are at first the twelve with Horus the mortal, Horus in matter,
Horus in the mythos, Horus the youthful solar god. But when he makes his transformation and becomes the Son of God the Father, in the spirit life, they are his companions in Amenta; the twelve great spirits to whom he expounds the mysteries of the fatherhood; in short, they become the typical twelve as characters in the Kamite eschatology.
According to Pistis Sophia the localities of the teachings, whether in the midst of Amenta, or on the Mount of Olives, were celestial, and not mundane. As it is said, “Jesus and his disciples remained in the midst of an aerial region, in the paths of the ways of the midst which is below the sphere”. This is the starting-point from which the twelve accompany him, through the regions that are mapped out by the zodiacal signs (Books of the Saviour in Pistis Sophia, 359-371), when they “go forth three by three to the four quarters of heaven to preach the gospel of the kingdom” (390). It is also said that “Jesus stood at the altar, and cried aloud, turning towards the four angles of the world” (358). Here the “altar” is [Page 786] urano-graphic. It was figured in the constellation Ara as a co-type with the summit called the Mount of
Hetep, or of Heaven, in the astronomical mythology.

Ancient Egypt - The Light of the World

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