Ancient Egypt: The Light of the World

A Work of Reclamation and Restitution in Twelve Books

Book Twelve - The Founders of the Kingdom

The elder Horus represented the wisdom of the Mother as her word or logos in the earth of Seb until he reached the age of twelve years. Then, according to the drama of the Osirian mysteries, he passed into Amenta, where he rose again as Horus in spirit. It was in this, the earth of eternity, that he made his second advent when he came again to establish the kingdom of the father. In his death and resurrection or transformation from the body-soul to an eternal spirit, he had found the father in heaven, who is Ra the holy spirit. And at his second advent Horus came to tell the joyful tidings to the manes and to found the kingdom in Amenta for the father who is now Osiris-Ra instead of the mummy-Osiris. Thus the kingdom of the Christ was founded for the father by Horus and his followers at his second coming to be represented in the mysteries of Amenta and the drama of Egyptian eschatology as the second advent which was in the spirit, now set forth by Horus the immortal Son of God.
The universe of Ptah, the supreme architect, had been divided into the three regions of Amenta, earth and heaven. In these there were three successive forms of a god the father – Seb was the god of earth, as father of physical sustenance; Osiris was the father in Amenta, where the dead were reconstituted and made to live again, and Ra the holy spirit was the father of spirits in heaven. Thus the typical seven loaves of plenty were called the bread of Seb on earth, the bread of Osiris in Amenta, and the bread of Ra in heaven. Human Horus was the heir of Seb, his foster-father, in the life on earth. At his resurrection in Amenta, Horus, as half-human, half-divine, is the heir of Osiris. In the resurrection from Amenta when he had become pure spirit he was Horus divinized as heir of Ra, the father on high. And on behalf of this, the newly-found father, now the supreme god, he returns to found the kingdom as the teacher of the
mysteries in Amenta, and the saviour of the manes from the second death. Seb the father on earth was of the earth earthy. Osiris in Amenta was a god in matter; hence his mummy-form. The nature of these had been expounded in the lesser mysteries. Ra as father in heaven, or Huhi the eternal, is the god in spirit now, and Horus manifesting in the spirit comes to elucidate the greater mysteries to the twelve who, as the gnosis shows, had previously [Page 854] been the teachers of the lesser mysteries, and who now become the twelve with Horus, or Jesus, on the mountain in the phase of eschatology. Horus as the son of Ra was the representative of power superior to that of Osiris in Amenta, the god in matter, who was annually overthrown by Sut in physical phenomena, and in this character he came to the assistance of Osiris in the sepulchre. Hence he disperses the darkness from his face. He reconstitutes the body that Sut dismembered. He raises the arm that was paralyzed in death. He lifts the mummy to its feet. He is the link which unites matter with spirit, or Osiris with Ra. He brings the gnosis or word of life from the father in heaven to the previous ruling powers which include the earlier father on earth and in the netherearth, and therefore to the men on earth and manes in Amenta. Thus, at his second coming, Horus had found his father, the father in heaven. He rises as a spirit in Amenta from the dead to tell them of his father. He repeats his father’s words to those who are “deprived of breath” (Rit., ch. 38). These are the words of salvation that “bring about the resurrection and the glory to the manes” (ch. 1) by means of the gnosis.
We have now to follow Horus in his second Advent. He passed from the life on earth into the dark of death as Horus-Anaref, the sightless Horus. Death was imaged as the putting out of sight by Sut the power of darkness, the manes being the blind. At his second coming Horus is the giver of sight, or the beatific vision, to the blind. He shines into the tombs of those who are slumbering darkly in their cells and wakes them from the trance of death. At this advent of Horus “the people which sat in darkness saw a great light, and to them which sat in the region and shadow of death did light spring up” (Matt. IV. 16; also the Gospel of Nicodemus II. 2). But this, according to the Ritual and the “Pistis Sophia”, was in Amenta, the hidden earth, where the blind are made to see; a mouth is given to the dumb; the lame are enabled to walk; and the dead to rise again. Amenta, as he comes, is all in motion with dead matter turning into spirit-life; and when he rises from the sepulchre we are in the midst of those mysteries which have been rendered as Christian miracles in the Gospels.
“I am come”, says Horus, “as a sahu in the spiritual body, glorious and well equipped; and that is given to me which lives on amidst all overthrow”. This, we repeat, is the second coming of Horus at the new birth in spirit which followed the old death in matter, or on earth, when Har-Ur, the child of Isis, was reborn, and this time begotten as the anointed and beloved son of God the father. This time he who was the Word is the doer, the word-made-truth. He comes to found the kingdom for the father in the earth of eternity or in spirit-world, not in Judea or Palestine. The work of Horus in his resurrection from the dead was to fulfil the kingdom of heaven on this foundation of the nether-earth, as foothold for eternity, the kingdom of heaven being spirit-world made palpable in the mythical representation of the mysteries.
All along the line of descent the astronomy supplied the mould of the eschatology. There was a heaven astronomically raised upon the two pillars of Sut and Horus south and north. Also on the two [Page 855] horizons of Harmachis, the double Horus. The Heptanomis had its sevenfold foundation. The heaven built upon a fourfold basis was the heaven founded on the four cardinal points, in the solstices and equinoxes. Lastly, the zodiac with twelve signs is the figure of heaven raised upon a foundation that is twelve fold. The mythical rulers corresponded numerically to the signs: the two, the four, the seven, the nine, and finally the twelve, at first as astronomical types, the gnostic Aeons, and afterwards as spirits or gods in the phase of eschatology. Thus there are two categories in phenomenal manifestation, one being astronomical, the other spiritual or eschatological, as shown and explained in “Pistis Sophia”. It now became the mission of Horus to make known the newly-found father in heaven to those who had not so much as heard of the holy spirit. It was the work of the anointed and beloved son to found the kingdom of heaven for the father in the father’s name. He became the teacher of the coming kingdom, previously proclaimed by Anup the herald and forerunner who was his John the Baptist crying in the wilderness of the underworld.
When Horus in his second advent comes to establish the kingdom for his father, who is Ra in the solar mythos and the holy spirit in the eschatology, he has Two Witnesses who testify that he is verily the son of God the father in heaven and the true light of the world. These are the two Osirian Johns, Anup and Aan, or rather they are the originals of the two Johns in the canonical Gospels. They are portrayed as the two witnesses to the bird-headed Horus in his resurrection at the vernal equinox. The planisphere of Denderah shows the jackal of Anup and the cynocephalus of Taht-Aan figured back to back upon the equinoctial colure as the two principal witnesses for Horus, who are thus portrayed as supporters of the Eye which was renewed in Annu once every year (Planisphere in a Book of the Beginnings). As Egyptian, these two witnesses for Horus are Anup the baptizer and Aan the divine scribe who is the penman of the gods in the Ritual. We have seen them acting as the two witnesses for Horus in the Osirian judgment hall
(see p. 705). They are also described as the two magi, or magicians.
Where John begins his preaching in the canonical Gospel Anup is the typical opener of the way (Rit., ch. 26). He is the forerunner who announces the day of reckoning; he makes the call to judgment; he judges the world, just as John is the judge of the world who calls men and baptizes them to repentance (Rit., 31, Birch). Anup is also the educator preparatory to the advent of Horus who comes after him although he was before him in status and authority (Rit., ch. 44). Anup abode darkling in the desert of Amenta until the day of his manifestation in the heliacal rising of Sothis, the morning star of the Egyptian year, which heralded the birth of Horus. John dwelt in the wilderness till the day of his theophany or “shewing unto Israel” (Luke I. 80). The solar god was superior to either the lunar or stellar deity. As star-god, Anup had been the precursor. The moon-god, Aan, was the witness for Horus by night as reflector of the hidden
sun. This, however, was but the mythical mould for the eschatology, in which Horus was no longer merely the “little sun” of winter, but the son of Ra in spirit and the typical demonstrator of [Page 856] immortality to the manes in Amenta and to men upon the earth. The two Johns might be distinguished from each other in the Gospels; John the Baptist from John the Divine, by means of Anup, the baptizer, and Aan, the writer of the record in the Ritual. The baptism does not actually take place in the Gospel according to John. In this there is only a description of the scene. And, although one John is present as the baptizer, there is no attempt made to distinguish John the baptizer from John the scribe. But John the speaker is John the scribe, and therefore to be discriminated from John the Baptist, who is not named as the baptist by John the writer. John the scribe is, of course, the writer, and he likewise bears witness as well as John the Baptist. For it is he who says, “and we beheld his glory, glory as of the only begotten from the Father”. This was manifested in the baptism when the heavens were opened and Jesus “saw the spirit of God descending as a dove and coming upon him; and lo! a voice out of the heavens saying, “This is my beloved Son in whom I am well pleased” (Matt. III. 16, 17). Consequently John the scribe was present at the baptism to have beheld the glory of the only begotten of the Father which was manifested in the one particular way at one particular time, but he was not John the Baptist. Anup, like child-Horus, was born of the motherhood but not of the fatherhood, whereas the Horus of thirty years was the only begotten Son of God the Father. So, in the Gospel, John the Baptist is among the greatest of those who were born of woman (minus the fatherhood, in accordance with the primitive status), whereas Jesus, the Christ, was
begotten of God. The first Horus was born, the second Horus is begotten. Such is the status of John and Jesus. Hence the saying “among them that are born of women there hath not arisen a greater than John the Baptist; yet he that is least in the kingdom of heaven is greater than he” (Matt. XI. 11). The characters all through are to be determined and differentiated by the doctrines. John the Baptist does not enter the kingdom of heaven, which he helps to found as preparer of the way. So Anup is the guide of ways in the wilderness of the under-world; he makes straight the path for the future life, but he does not enter the coming kingdom of the Son of God when the double earth is unified in the future heaven. His place is with the dead awaiting their resurrection. He watches, he bends over the mummy; he embraces and supports it with tenderest solicitude; he is master in the mountain of rebirth for heaven, but he himself
remains in the lower earth. His rôle and his domain come to an end where those of the divine heir of Osiris as the son of Ra begin. When Horus rises again to take possession of his kingdom, Anup is portrayed as crouching in the tomb. He gives Horus his shoulder. He raises him up, but does not pass from out Amenta. Therefore the least in the kingdom of Horus, which is a spiritual kingdom, is greater than the highest in the kingdom of Anup or John the Baptist, who was only the precursor and proclaimer of the Christ or the Horus of the resurrection.
A glimpse of the cyclical and non-human nature of the witness, John, may be inadvertently given in the words attributed to Jesus, “If I will that he tarry till I come, what (is that) to thee?” “Yet, Jesus said not unto him that he should not die”. The ending here [Page 857] predicated was not in the category of human phenomena, and may therefore be claimed as pertaining to the astronomical mythos, which was at the root of all the mysteries of Amenta. Once a month the lord of light, as Horus, was reborn in the moon, and Aan=John was his attendant. “Let him stand unchanged for a month” is equivalent to his tarrying until Horus came again.
It is said of John, “this is the disciple which beareth witness of these things, and wrote these things”. Aan, in Egyptian, is the scribe by name, and he was the divine scribe as Taht-Aan, the lunar deity and registrar of time. Aan was the witness to Horus; his writings are the Ritual, and “we know that his witness is true”.
It was Taht-Aan=John who had power to confer the Ma-Kheru on the solar god himself, that is, the gift of making truth by means of the word, because he told time for the sun and was his true witness in the moon. “Let him stand unchanged for a month”, may be read by the legend which tells us that Ra created Taht-Aan to be his lamp by night and his witness in heaven, and whether we reckon nightly or monthly, Taht-Aan=John was the witness until Horus came again at the end of the period. Anup the baptizer and Aan the saluter are the first two witnesses for the risen Horus as his helpers in establishing the kingdom for the father in heaven. Next there is a group of four, as followers of Horus and founders of his fold (Rit., ch. 97). These four were born brothers with Har-Ur, the elder Horus, in the company of the seven powers
that were from the beginning in relation to certain phenomena of external nature. They are now called upon to become foundational pillars of support to the new heaven in the eschatology. In this phase the group commences as four and terminates as twelve, who reap the harvest in the fields of Amenta, for Horus-Khuti, the master of joy and lord of the spirits, who are called the glorified elect, the heirs to the kingdom of heaven, which, as Osirian always was but which as Christian is always coming.
The change from Horus the mortal to Horus divinized in spirit, as the son of Ra, is indicated as occurring at the time when the four brethren became the four children of Horus, and, as it is said, when his name became that of Horus upon his column (Rit., ch. 112, Renouf). Now Horus on his column, pedestal, or monolith is equivalent to the Egypto-gnostic Jesus with the disciples on the mount. In this position the four brethren are his four arms of support, the same as the four brothers with Jesus in the mount. In their several characters they are the servants of Horus, whether as four supports, four fishers, four shepherds, or other forms of the primordial four who are characterized as the foremost of the final twelve.
The issuing forth from Amenta on the day of the resurrection is described in the opening chapter of the Ritual as the coming to the divine powers attached to Osiris. These divine powers are Amsta, Hapi, Tuamutef and Kabhsenuf, the four children of Horus who stand upon the papyrus-symbol of the earth amidst the waters of the Nun, otherwise rendered on the mount or on the monolith. The pyramid text of Teta (270) refers to this raising of the dead. It is said that Horus hath given his children power that they may raise thee up. These children are the four who were foremost of the seven (or later, twelve) great spirits in Annu. This did not mean that four [Page 858] human followers of Horus on earth had the power to raise the dead on earth. But so mis-rendered has the teaching been in the Gospels when Jesus bids his disciples to go forth on earth and raise the dead (Matt. X. 8). In the chapter of the baptism (Rit., ch. 97) the speaker “propitiates” “those four glorified ones who follow after the master of all things”. They are the four supporters on whom Horus relies in founding the kingdom for his father. Speaking, as it may be, of his sheep-fold in the character of the good shepherd, Horus says, “Now let my fold be fitted for me, as one victorious against all adversaries who would not that right should be done to me — I (who) am the only one, just and true”, or faithful and true (Rit., ch. 97). These four, then, are founders of the fold that is to be fitted for the good shepherd with the crook upon his shoulder as Amsu-Horus in the resurrection scenes. They are the four brethren who, in the later phase, are called his children. Hence Horus is described as coming to light in his own children and in his name of Horus (Rit. ch. 112) on his column=on the mount. To found the fold was to establish the kingdom. That was founded on the four supporters at the four corners of the mount.
There is a rebirth of Horus at his second coming. It is the same with his train of companion-powers, the four of the seven who had been with him as his brothers in the astronomical mythos. These in the rebirth become his four children, who, at the same time, are designated by him “brothers of this my own body”
(Rit., ch. 112). Whether called the brothers or the children of Horus they are the same four in the two characters. These four reappear in the Gospels also in both characters. The four as brothers are the fishers, Peter, Andrew, James and John. The other four, called James, Joseph, Simon and Judas, are represented as brothers of his own flesh and blood. At their birth Amsta, Hapi, Tuamutef and Kabhsenuf were the brothers of Horus Anaref. These had no father. In the rebirth Horus has himself attained the status of a father or begetter in spirit. Hence it is said, “As for Amsta, Hapi, Tuamutef and Kabhsenuf, Horus is their father and Isis is their mother”, in this new setting of the four. In the Gospel Cleopas and Mary take the place of Horus and Isis as the actual father and mother in the flesh. When Horus rises in
Amenta he is the active and powerful one of Annu filled with might divine as the son whom the father hath begotten (Rit., ch. 115), whereas in his previous advent he was the child of the Virgin Mother as the puny impubescent impotent weakling who was born but not begotten. Horus now beseeches Ra to grant that he may have his four brothers or his children for his assistants. He says, “Give me my brother in the region of Pa; give me my brother in Nekhen — my brother for my tender affection”, or give me my brothers to love. Only two brethren of the four are mentioned here, and for these Horus asks of his father that his brothers may sit with him in his kingdom as eternal judges, as benefactors of the world, as extinguishers of the Typhonian plagues and as the bringers of peace (Rit., ch. 112). The prayer of Horus is followed by the Osiris deceased, who identifies the two brethren as Amsta and Hapi, and he exclaims: “Rise up, gods, who are in the lower heaven, rise up for the Osiris, make him (also) to [Page 859] become a great god”. The deceased continues: “I know the mystery of Nekhen”. The mystery is that which the mother of Horus (who was also the mother of the two brethren) had done for him when she said “let him live” (ch. 113), in which we have the mother making her request on behalf of her son.
This new foundation for the kingdom of heaven was made on the night of erecting the flagstaffs (or pillars) of Horus, and of establishing him as heir to his father’s property. The pillars were erected when Horus said to the four who followed him, “Let the flagstaffs be erected there”, on the night of one of the ten great mysteries of Amenta (Rit., ch. 18). The two brothers first given to Horus in Pa were Amsta and Hapi (ch. 112). The other two that were given to Horus in Nekhen are Tuamutef and Kabhsenuf, the adorer of the mother and the refresher of his brethren. Thus, the kingdom announced by Anup the baptizer, and founded by Horus for his father, was established upon the four supports. These in one shape were four brothers, only one of whom, Amsta, wears the human form. They are adopted by him as his Shus, his servants or fishers, two by two — two in Pa and two in Nekhen, the region where Sebek was the great fisher in the marshes. The four are given by Ra to Horus as his children who are brothers of his own body, to be with him in token of everlasting renewal and of peace on earth, and these are the four pillars, flagstaffs, fishermen, or supports, on which the kingdom of heaven was to be founded in Amenta, as a spirit-world by Horus, who was the fulfiller for the father at his second coming.
We repeat that Horus had four brothers with him in the mythos who had been with him from the beginning, just as Jesus has his four brothers on earth; and when Horus makes his change and rises in Amenta from the dead the four brothers become his children as the four supports of the future kingdom (Rit., ch. 112), the “four glorified ones” who are foremost among the seven great spirits of Annu (Rit., ch. 97). They who were the brothers of Horus when he was the son of Seb, or, as we say, on the earth, are, after his resurrection, called his children. Coincident with this change the risen Lord, in the Gospels, addresses his disciples as his children when he has risen from the tomb. He comes to the seven fishers in the boat, and says to them, “Children, have ye aught to eat?” (John XXI. 5). This being after the resurrection. It is the only time that the disciples are addressed as the children of Jesus, and the conditions are identical with those in the Ritual where the brethren of Horus in the earth-life become his children in the spirit-life beyond the tomb. Thus, to recapitulate, Horus of the resurrection at his second coming was accompanied by Anup, the baptizer, Aan, the divine scribe, as lunar god, and the four brethren Amsta, Hapi, Tuamutef and Kabhsenuf, one of which four was Amsta, the only brother in the human form. These four are the divine powers who were with Horus in the mount when he rose from the dead and came forth to day. They can be paralleled thus with characters in the canonical Gospels as: Horus, or the Egypto-gnostic Jesus=Jesus; Anup, the baptizer=John the Baptist; John, the divine scribe=Aan, the divine scribe; Amsta, the one human brother of the Lord=James, the one human brother of Jesus; Hapi=Andrew; Tuamutef=John; Kabhsenuf=Peter. [Page 860] Simon Peter is the one who perceives and proclaims that Jesus is the Christ. “Thou art the Christ, the Son of the living God” (Matt. XVI. 16). The name of Peter is here identified with the Greek Petra for a rock. But if the other characters, Jesus=Horus; John=Aan; James=Amsta, are Egyptian, it follows that Peter is Egyptian also. The word Petra or Petar is Egyptian; it signifies to see, look at, to perceive, to show forth, to reveal. Moreover, Petar is the name or title of an Egyptian god who had been already divinized as the one who discovered and made known the only begotten son of that living god, who was Atum-Ankhu, the father of Iusa, the Egyptian Jesus (Budge, Vocabulary, p. 122). Probably the deified perceiver, or Petar, was the hawksighted Kabhsenuf, the refresher of his brethren, one of the four children of Horus, who had previously been his brothers from the beginning in the astronomical mythology.

Horus in one character is the Fisher. “Know ye what I know”, saith the manes, “the name of him who fishes there, the great prince who sits at the east of the sky?” (Naville, Rit., 153B). “I know the name of the table on which he lays them (the fishes);















it is the table of Horus”. In this character the Osiris saith, “I shine like Horus. I govern the land, and I go down to the land in the two great boats. I have come as a fisher” (Naville, ch. 153A). Horus or Jesus in the Roman catacombs also comes as the fisher who at the same time is portrayed as the bringer of the grapes for the Uaka festival (Lundy, Monumental Christianity, fig. 54). The four as fishers for Horus are depicted as the fishers in the Ritual. They are spoken of as having been amongst the earlier elemental powers called “the ancestors of Ra”. Otherwise stated, they are four of the seven souls of Ra. In fact, they are Hapi, Tuamutef, Kabhsenuf and Amsta, now to be identified as the four children who became the four fishers for Horus, and who are one with the four fishers for Jesus in the canonical Gospels. A vignette to the Book of the Dead (ch. 153A, pl. 55, Naville and Renouf) shows the four fishers as four men pulling the drag-net through the water in the act of fishing for Horus. These are they who are described as fishers for the great prince who sits at the east of the sky (ch. 153B), and who is said to mark them as his own property.
Horus was the prototypal fish, the same type of sacrifice that is still eaten in the penitential meal to-day as it was in On when Sebek-Horus was the Saviour as the fish that brought the food and water of [Page 861] the inundation. Horus as the fish preceded Horus as the fisher when Sebek, the crocodile-headed god, was the typical great fisher. It is said of the first two fishers, “These are the two hands of Horus which had become fishes”, that is as types of Horus the fisher according to the mystery of Nekhen (Rit., ch. 113). The followers of Horus as fishers (ch. 153A) are called “the fishermen who are fishing”. Thus the total group who were the twelve as reapers in the harvest-field of Amenta are also the twelve as the fishers. Hence the twelve fishermen of the later legend. The two first fishes caught for Horus are then
eaten at the sacramental meal. As it is said (Rit., ch. 153A), the fishes are laid on the table of Horus.
They had been brought to him when the festival was founded by Ra; “they were brought to Horus and displayed before his face at the feast of the 15th day of the month, when the fishes were produced” (Rit., ch. 113).
In the Ritual (ch. 97) there is a scene of the Seven Fishers at the boat with Horus, which can be paralleled in the Gospel of John. The scene in John’s Gospel is post-resurrectional, therefore not in the earth of time. As it is said, “This is now the third time that Jesus was manifested to the disciples after that he was risen from the dead” (John XXI. 14). And that which follows the resurrection is in spirit-world.
Therefore Jesus and the seven disciples in this scene are spirits like the seven with Horus, which were the seven great spirits of Annu, four of whom became the first fishers for Horus (Rit., chs. 97 and 153A).
This view is corroborated by the appearance of Peter, “for he was naked”, and a naked man in Sign language means a spirit. Thus the seven with Jesus at the boat are a form of the seven great spirits with Horus at the bark in Annu, four of whom — the foremost four — become the founders of the fold for the Good Shepherd, in the same chapter of the Ritual but in another character. In this character Horus had shepherded the flocks of Ra, his heavenly father, in the deserts of Amenta (Book of Hades). In this character of the shepherd Horus of the resurrection rose up from the sepulchre with a crook instead of the later lamb or kid upon his shoulder. And it is in this character Horus chooses the first four of the seven great spirits of Annu to become the founders of his fold as well as his first four fishers. In the Gospel Jesus likewise assumes the character of the so-called good shepherd. Hence the injunctions to Peter, and the sayings, “Feed my lambs”, “Tend my sheep”, “Feed my sheep” (John XXI. 16-18).
According to Matthew, the four brethren first chosen by Jesus are Simon, Andrew, James and John. It is noteworthy, however, that in the Johannine account the first four followers of Jesus are Andrew and Peter, Phillip and Nathaniel. Moreover, Nathaniel was one of those who were under the fig-tree aforetime with Jesus. There is no Zebedee, father of the fishers, and there is no fishing in the opening chapter of John; that is, as supposed in the life on earth. The fishers only appear in this Gospel after the resurrection of Jesus, which takes us, as does the baptism, into the spirit-world of the mythos, where the seven fishers answer to the other group of the seven in the boat with Horus.
The mysteries of Amenta show us Anup calling the world to judgment in the character of the judge. He is the precursor of [Page 862] Horus in the wilderness, and the announcer of the kingdom that follows at the second coming. Under the title of Ap-Uat he is the opener or guide of roads who “makes ready the way of the Lord”, and levels the path in the equinox. In the Gospels the proclamation that the kingdom of heaven is at hand was first made by John the baptizer and precursor of Jesus. The cry of the coming kingdom immediately at hand is then taken up by Jesus after the baptism in which he has become the adult of thirty years, and the co-type of Horus the anointed son of God the second born who was Horus in the spirit. Also in the Gospel of Nicodemus, John the Baptist is the teacher in the earth of eternity. The baptism and transformation of Jesus into the spirit symbolled by the dove was in the earth of eternity. The descent of the holy spirit, as God the father, in authentication of the anointed son was enacted in the earth of eternity, not in the world of time. According to the genuine mythos or gnosis which is Egyptian, and we have no other criterion, the double advent of Horus depended on his birth and rebirth, in the two earths; the birth of a human soul in matter and the rebirth of an immortal in Amenta. The second coming of Horus is the mystery of that second birth in which the human soul is divinized from its two halves as an enduring spirit or eternal entity. This transformation follows death and burial, and therefore can only take place in spirit-world. When it does take place the second advent is accomplished as represented both in the Ritual and the Egypto-gnostic writings. But it is otherwise in the canonical Gospels, because in making out a history solely human the concocters were limited to the human life in the earth of time. For example, in the Gospel according to John, when Jesus is about to leave the disciples and is telling them of the second advent, he says, “I have yet many things to say unto you, but ye cannot bear them now” (ch. XVI. 12). These things that are to come, in some indefinite future (which has not come yet), relate to the nature of God the father. They constitute the mysteries which are to be unfolded in the future at the second coming of the son in the person of the judge, the avenger, the harvester, the spirit-of-truth, the comforter, the fulfiller who fulfils both in the Ritual and in the gnostic Gospel. Jesus had hitherto taught in parables. Now he says the hour cometh when he will tell them “plainly of the father” and speak to them no more in parables (XVI. 25). This is at the second coming which had been already fulfilled in the Gospel of “Pistis Sophia” and in the Ritual of the Resurrection. The Egypto-gnostic Jesus who, as the “little Iao” of “Pistis Sophia”, only spoke in parables, and was not empowered to expound the profounder mysteries of the fatherhood, is a form of the child-Horus whom Plutarch called the “inarticulate discourse”. At his second coming he unfolded the spiritual mysteries. The chief of these was the mystery of mysteries, namely, the mystery of “the father in the likeness of a dove” (B. 1, 1). Nevertheless, the second advent, and the mysteries pertaining thereto (according to the genuine gnosis), do leak out in the canonical Gospels, however carefully disguised or surreptitiously inserted. The gnostic manifestation of the first mystery, namely, that of the father as a dove, is made to the Gospel-Jesus at the time of his baptism, in the life on earth. The second [Page 863] coming is also illustrated in the scene of transfiguration on the mount. Likewise in the resurrection when the risen Christ has transformed into a spirit, Luke notwithstanding, with power to impart the holy spirit and share it with his followers (John XX. 22). Each of these manifestations, with others belonging to the second advent of Horus in Amenta, are assigned to Jesus in the human life in fulfilment of the history. In the Ritual the father, as the holy spirit, calls from heaven to Horus (or Osiris) the anointed son, “Come thou to me”. This is Ra the bird-headed, whose likeness is then assumed by Horus the beloved son. In the Gospel, the Father, as the holy spirit, descended on Jesus in the form of a dove, and in that guise “abode upon him”. The exigency of a human history with only a single advent did not permit of the death and resurrection of Jesus occurring at the time when the youth of twelve years made his change into the adult of thirty years. Yet the baptism and ascension of Jesus from the water into the opening heavens are identical with the Egypto-gnostic resurrection. The Horus or Jesus of twelve years is the mortal on this side of death. The Horus or Jesus of thirty years is a spirit on the other side, in spirit-world. The baptism of Jesus represents the resurrection of Horus from the water. Hence Jesus in his baptism becomes a spirit. He is led up from the water “of the spirit”, “in the spirit”, or as a spirit into which he had made his transformation. When Sut put out the eye of Horus, the darkness represented death. But, in the Gospel, death, or the transformation, is only represented at this point by the baptism. If it had been actualized the history must have ended there and then, which was not in accordance with the Gospel schema. Still, the “history” notwithstanding, Jesus does become a spirit in this scene of transformation which belongs to the mysteries of Amenta.
Bird-headed beings are spirits, not historical Jews. Only as a spirit could the foster-child of Seb, or Joseph, transform into the son of Ra the holy spirit; and only in the earth of eternity could the change occur in which the Virgin’s child became the father’s son by being born again of Nut the heavenly mother, one of whose names was Meri. According to the gnosis, the following are a few of the events that occur after the resurrection: the transformation of Jesus, the Virgin’s child, into the beloved son of the father with the spirit of God descending on him as a dove; the contests with Satan in the spirit; the adoption of the four disciples in the mount; Jesus with the seven on board the bark; the founding of the fold; the miracles of healing; giving sight to the blind; raising the dead; casting out the devils; causing evil spirits to enter the swine; walking upon the water; founding the kingdom of heaven on the four fishers, or disciples, and conferring the holy spirit, after death, upon the twelve.
The Gospel doctrine of the Holy Spirit is true enough, according to the Egyptian wisdom, when properly applied, but only as Egyptian is it to be understood. Certain manifestations of the holy spirit in the Gospels are strictly in keeping with the mysteries of the Ritual or Book of the Dead. In the words of John “the holy spirit was not given” at the time when Jesus “was not yet glorified” (ch. VII. 39). The glorifying was by descent of the holy spirit; the spirit that was given to Horus and by him to the disciples in the mystery [Page 864] of Tattu upon the resurrection-day when the God in heaven called to the mummy-Osiris in Amenta “Come thou to me”, when the two halves of the soul were blended in the eternal oneness, and human Horus, the soul in matter, was transformed to rise again as Horus divinized. This was in the resurrection after death, in baptismal regeneration, or in the Christifying of the Osiris-mummy.
The Ritual shows us how the apostles were established on the same foundation, beginning with the two brothers, who were followed by the four brethren, the cycle being completed by the twelve in the fields of divine harvest. The four as brothers of Horus had been figures in the astronomy. The four as his children are figures in the eschatology; the four who are “foremost among the spirits of Annu” with the aid of whom “the fold” was constructed for him, as for one victorious against all “adversaries” (Rit., ch. 97). The two fours are thus equated in the Gospels. The four brothers of Horus=the four brothers of Jesus. Amsta, Hapi, Tuamutef, Kabhsenuf=James, Joseph, Simon, Judas. The same four in the character of his children with Horus=the four brethren, Simon, Andrews, James and John, whom Jesus addresses as his children (John XXXI. 5). At a later stage the followers in the train of Horus are the twelve who are his harvesters in the cornfields of Amenta. “Pistis Sophia” in agreement with the “Book of Hades” shows us how the twelve as followers of Horus were constituted a company that consisted at first of seven to which the five were added in forming the group of twelve. The disciples of Jesus likewise become the twelve who reap the harvest. “Then saith he unto his disciples, the harvest truly is plenteous but the labourers are few. Pray ye therefore the Lord of the harvest that he send forth labourers into his harvest. And he called unto him his twelve disciples” — who were previously but four (Matt. IV. 18, 21) — “and gave them authority over unclean spirits, to cast them out, and to heal all manner of disease and all manner of sickness”. At this point the names of the twelve are for the first time given (Matt. X. 1-5). The same words are uttered in Luke concerning the harvest and its reapers, but now the number of disciples appointed and sent forth for the ingathering of harvest-home is seventy or seventy-and-two — one for each subdivision of the decans in the twelve signs, both the seventy and seventy-two being identifiable astronomical numbers.
The twelve with Horus in Amenta are they who labour at the harvest and collect the corn (otherwise the souls) for Horus. When the harvest is ready “the bearers of sickles reap the grain in their fields. Ra says to them, on earth as bearers of sickles in the fields of Amenta”, “Take your sickles, reap your grain” “Book of Hades”, Records, vol. 10, 119). Here the labourers who reap the harvest in Amenta are the object of propitiatory offerings and of adoration on the earth, as the twelve disciples of Horus, son of Ra, the heavenly father. And this was ages before the story was told of the twelve fictitious harvesters in Galilee.
Moreover, the Harvest is identical with the Last Judgment. Atum-Ra says at the same time, “Guard the enemies, punish the wicked. Let them not escape from your hands. Watch over the executions, according to the orders you have received from the Founder, who has marked you out to strike” — as executioners. So is it in the Gospels, where the harvest is one [Page 865] with the judgment at the end of the world, or consummation of the age.
As before said, when the narratives in the canonical scriptures had taken the place of the primitive drama, certain mysteries of Amenta were made portable in parables, and thenceforth the Gospels repeat the same things in parables and logoi that were represented dramatically in the mysteries. The harvest home and judgment-day, described in the Gospels, which are to occur at some indefinite time in the future on this earth, belong to the Osirian mysteries of Amenta. The great judgment at the last day supplies an illustration of the mystery extant in parable. A first and second death occur, likewise a first and second resurrection in the mysteries of Amenta. The first is the death which takes place on earth, and the apparition of the manes in the nether-world constitutes the first resurrection from the dead. Then follows the great judgment of the righteous and the wicked. Those found guilty are doomed to suffer the second death. There is for them no other resurrection. Those who escape from the dread tribunal uncondemned pass on to the second resurrection as the spirits of the just made perfect, called the glorified. These are the inheritors of eternal life. Jesus says, “This is the will of my Father, that every one that beholdeth the Son, and believeth on him, should have eternal life, that I should raise him up at the last day”, “and I will raise him up at the last day” (John VI. 40, 44). The pitiful pretence of an historical Jew being the raiser up of the dead at the last day is a miserable mockery of the actual transaction in the mysteries of Amenta with Horus as the resurrection and the life. In these, the deceased is shown as Ani in the hall of judgment. He has emerged from the earth-life and risen in Amenta, but not yet from it. He must be judged in the Maat or great hall before he rises from the dead as one of the just made perfect for the life to come. If he passes, sound of heart and pure in spirit, he will enter the presence of the great god. Ani succeeds and passes pure. His resurrection from the dead and from Amenta, the world of the dead, is assured. Horus the Son of God, the Intercessor, the paraclete, now takes him by the hand as the raiser of the dead to life and introducer of the risen Ani to his father. In one scene the hair of Ani is black.
The next shows him kneeling in presence of Osiris with his hair turned white. He has passed in purity. He has been raised by Horus at the “last day” or at the end of the cycle when the dead were judged, once every year or other period at the great gathering of “all souls”. This took place “in presence of the gods”, as one of the ten great mysteries described in the Ritual (ch. 18) when “the glorious ones were rightly judged, and joy went its round in Thinis”; when judgment was passed upon those who were to be annihilated “on the highway of the damned” ; when “the evil dead were cast out”, and the goats divided from the sheep. As it is said —”when the associates of Sut arrive, and take the form of goats, they are slain in presence of the gods so long as their blood runneth down, and this is done according to the judgment of those gods who are in Tattu”, the place of establishing the soul for ever, from its two halves, as the double Horus, the divine avenger of the suffering Osiris, who at his second coming was the revealer of [Page 866] eternal justice. This culminating event, which was the subject of so much Old Testament prophecy that is reproduced in the New, is here fulfilled, according to the knowledge of the wise men “which knew the times” and who also “knew the law and the judgment” (Esther I. 13). The advent might be on the millennial scale of Horus in the house of a thousand years according to the cycle, but there was a Coming once a year and an ending of the cycle, the age, or the world as it was called by the Christians every year. And it is on this one-year period derived from the solar mythos that the second
advent and the immediate ending of the world were ignorantly based. The end of the world or the cycle of the annual sun came once a year in the Egyptian mythos. The second advent of Horus, like the first, was also annual. He came in the terror of his glory as avenger of his father; as the great judge, as lord of the harvest with the glorious ones for reapers who were the typical twelve in number, and as the fulfiller of the heavenly kingdom in which he reigned according to the mythos for one year, whether as Horus the shoot, the fish, the fisherman, or the harvester. The gnostic Christ was likewise known to be the ruler for one year.
At the festival of Ha-ka-er-a, or “Come thou to me”, the blessed ones were welcomed by Horus to the kingdom which had been prepared from the foundation of the world, or the earlier cycle of time, in the Kamite astro-mythology, if anywhere on earth, but which preparation and founding were repeated every year as a mode of the mysteries in Amenta. These mysteries were extant, and periodically performed some thousands of years ago. So ancient is some of the imagery in the Maat, that when Ani passes pure, the crown of glory placed upon his head to be worn in heaven is a form of the top-knot, which is still assumed at puberty by the Kaffirs and other African black races. But this great judgment, in common with the other events that were fulfilled at the second advent, still remains the subject of prophecy in the Hebrew and Christian scriptures. In the Gospel according to Matthew the last judgment is to take place at the veritable ending of the world (Matt. XXV. 31-46). “When the Son of Man shall come in his glory, and all the angels with him, then shall he sit on the throne of his glory, and before him shall be gathered all the nations, and he shall separate them, as the shepherd parteth the sheep from the goats; and he shall set the sheep on the right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger and ye took me in: naked and ye clothed me, sick and ye visited me. Then shall he say unto them on the left hand, Depart from me ye cursed, into the eternal fire which is prepared for the devil and his angels”.
In the original, the devil and his angels are Sut and his Sami, and the goats on the left hand are also the representatives of Sut. Nevertheless, the two judgments of the Ritual and in the gospel are fundamentally the same; there was but one origin and one meaning for both. The great judgment in the hall of righteousness which remained the subject of Hebrew prophecy gone dateless was an annual occurrence in the [Page 867] Kamite mysteries. In this the Osiris pleads: “I have done that which man prescribeth and that which pleaseth the gods. I have propitiated the god with that which he loveth. I have given bread to the hungry, water to the thirsty, clothes to the naked, a boat to the shipwrecked. I have made oblations to the gods and funeral offerings to the departed: deliver me therefore; protect me therefore: and report not against me in presence of the great God. I am one whose mouth is pure, and whose hands are pure, to whom it is said by those who look upon him, Come, come in peace” (Ritual, ch. 125, Renouf).
The great judgment was periodic in Amenta at the end of a cycle, which might be a year, a generation, or, as it was also exoterically figured, at the end of the world. The uninitiated, who had but an outside view, mistook it for the actual and immediate ending of the world. “The harvest is the end of the world” (Matt. XIII. 39). “The end of all things is at hand” (1 Peter IV. 7). “It is the last hour” (1 John II. 18). “The kingdom of heaven is at hand” (Matt. III. 2; IV. 17; X. 7). This was according to the literalization of the Illiterate.
Paul is the only writer or speaker in the New Testament who knew better. He warns his followers amongst the Thessalonians against believing this teaching of the uninitiated. He says: “We beseech you, brethren, touching the coming of our Lord Jesus Christ, and our gathering together unto him; to the end that ye be not quickly shaken from your mind, nor yet be troubled, either by spirit or by word, or by Epistle as from us (i.e., by a forged “Epistle of Paul”;), as that the day of the Lord is (now) present: let no man beguile you in any wise” (2 Thess. II. 1, 3). He was the only one who knew the esoteric nature of this end of the aeon, and the coming of Christ or Horus, the anointed, the Messiah in Israel, or the Jesus who was Iu the Su of Atum, whom he calls the second Adam=Atum, and who had been to him the pre-Christian Christ, the spiritual rock, from which the people drank the water of life whilst in the wilderness. When Tertullian denounced Paul as “The Apostle of the Heretics” he meant the Egypto-gnostics. Paul was epopt and perfect amongst those who knew that the historic version was a lying delusion. This we hold to have been aimed at in his Second Epistle to the Thessalonians”, when he says of his opponents, the fleshifiers of the Christ, “for this cause God sendeth them a working of error, that they should believe a lie”.
The mould of the mythos being solar, once every year the heir of Ra assumed his sovereignty as Horus of the kingly countenance, whose rule was for one year. Every year Osiris, the great green one in vegetation, died to rise again in the fruits of the earth. Every year in the solar drama he was buried in Amenta to make the road that united the two earths in one, for establishing the coming kingdom on earth as it was in heaven. Every year the prophecy was fulfilled in natural phenomena, and every year the coming kingdom came. Every year was celebrated this foundation of the world that was laid and relaid by the buried body of the god; this union of the double earth in Tanen, at the equinox, this resurrection of the soul that supplied the bread of life, this completion of the cycle by the sun that rose and travelled on the eternal round as representative of the author of eternity. A glimpse of this annual coming is permitted when the Christ is made to say, “Ye shall not have gone through the cities of [Page 868] Israel till the son of man be come” (Matt. X. 23). “There be some of them that stand here which shall in no wise taste of death till they see the son of man coming in his kingdom” (Matt. XVI. 28). Such prophecy is in accordance with the true mythos, but for ever fatal to the falsely-founded history.



Ancient Egypt - The Light of the World

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