Pyramid of Djoser (PDO), Bent Pyramid by Néfermaât (CCBYSA2.5)

On the desert plateau of Saqqara 10 miles Southeast of the Great Pyramid, a special set of five very similar pyramids has stood for some forty-two centuries. They are filled with over four thousand columns of hieroglyphs, cut into their solid rock walls.

But why do these ‘Pyramid Texts’ suddenly appear — and for the most part in just the 5th Dynasty pyramid of King Un-is and the 6th Dynasty pyramids of Teti, Pepi I, Mer-en-r’a and Pepi II?

I think that what follows may provide an explanation, because Egyptologists simply do not know. And who is this strange King Un-is anyway, whose very name means that he is "Like one whose Spiritual Eye is opened?" All five of these Kings believed that this "Eye of the Soul" was real and accessible. In fact (unlike Egyptologists today), they apparently assumed that this "Udjat Eye of Heru" was the foundation of their whole Hieroglyphic language and as such, it provided an indispensable context for understanding all Pyramid Texts.

It is comparatively easy to show that the writings in all five pyramids are clearly distributed in four matching instruction locations corresponding to the Great Pyramid Entrance Passage, Queen’s Chamber, Grand Gallery and King’s Chamber. The five Kings evidently wanted to have a kind of stenographic record of the words which must have been said countless times in each Great Pyramid location while facing in different directions.

Egyptologists are fond of saying that the Great Pyramid is mute, with no Hieroglyphs cut into its walls. But this is really not quite true. Every upper passage, chamber, gallery and shaft inside the Great Pyramid of Giza is an incredibly old, unmistakable, megalithic Hieroglyph for the words seba and rut for "Ensouling Star door" and "Tunnel Opening gate." They are unmistakably reproduced in the Pyramid Texts of Saqqara. Egyptologists should have told the world about these architectural hieroglyphs long ago. It might have removed much needless speculation about the Great Pyramid.

Egyptologists are also fond of imagining that they have already translated the Pyramid Texts, but this is not even remotely true. Already in the first third of the twentieth century, the great German scholar Kurt Sethe was deciding to dismiss the first 212 Utterances of the Pyramid Texts ostensibly because they were supposed to be just "largely ritual formulae." These mostly non-ritual texts covered more than the North walls of the Saqqara King’s Chambers — with the "Eye of Heru" being written out 80 times, where it had survived. In 1969, R. O. Faulkner published the last attempt to translate the Pyramid Texts. But Egyptologists still believe that these North wall writings of the Saqqara King’s Chambers are just "offering rituals."

They are wrong on both counts. These texts are neither "offerings" nor largely "rituals." The "offering" idea hangs precariously on the supposed meaning of the imperative phrase Me-en-ek as "Take-to-yourself (the Eye of Heru)," when it could just as well mean an archaic "See for yourself (the Eye of Heru)" in which case there would be no offerings in the mostly non-ritual writings on the wall. The few ritual writings which are actually there are divided off to themselves by 390 separation lines, unmistakably sculpted in the solid rock. But Egyptologists have chosen to ignore them and have tarred all of these texts with the same ritual brush.

On the South walls of the Saqqara King’s Chambers, Egyptologists think they see "resurrection ritual." But these texts are strictly non-ritual and do not contain any ritual separation lines. The word sedjeb for "restore (to life)" is a causative verb se-djeb (a) for "make clothed (with a body)" which any Hindu Sanskrit scholar would recognize as the verb "reincarnate."

We do not have to guess about the significance of these texts. They are self-explanatory. For example Utterance 302, out of a total of 700, begins (on the North wall in the Queen’s Chamber) with the expression Djed medu for "Said (in the Queen’s Chamber facing North) were the words:""whenever the Sharp-pointed Star gleams (two palm-widths before the brow), it is because the Two Sets of Nine Spinal gods have purified in the Ursa Major Polestar, that Star which knows not sweeping. — " But the Great Pyramid speaker is describing the Northern sky as it looked 26,000 years ago!

Egyptologists see only "protective spells" on the West wall of the Saqqara King’s Chamber. But the verb to protect is nowhere to be found. Worse still, there are no actual spells. Some important details about seeing with the Eye can only be found on this wall. But these details have been lost to the world, because Egyptologists have not been able to conceive of the non-ritual Eye of Heru. All that they know about now is the ritual Eye as a ceremonial offering. The lost knowledge of the Star Opening of the Eye at two palm-widths is still accessible to the entire world on this West wall.

Not knowing about the non-ritual Eye of Heru has helped to blind Egyptologists to the unexpected presence of Calculus and Nuclear Chemistry within it, which we have only acquired in the last 333 years.

Buried in Gardiner’s "Egyptian Grammar" is what may be described as a most probable translation method. Scattered about amidst many possible alternative approaches is a computer friendly translation technique which works well for the Saqqara Pyramid Texts, even when the context is unknown. But the Eye of Heru soon emerges automatically as the missing context and turns out to be an artificial basis of the Hieroglyphic language itself. This should not happen when a language evolves over thousands of years, but it has happened in the Great Pyramid Texts. Like the artificial Aymara language referred to on p.91 in "Fingerprints of the Gods," the Saqqara Pyramid Texts turn out to be, after 40 years of searching, programmable.

These texts also have a special usage of the usual ‘narrative’ sedjem en ef form of "he has heard" which no translator has thus far recognized and exploited. This grammatical construct influences the meaning of about half of these writings. As a result, Egyptologists have in effect been trying to translate them, armed only with 50% of the required grammar.

Oddly enough, the last three of the five Saqqara Kings (Pepi I, Mer-en-r’a and Pepi II) even tried to demonstrate this special usage in their pyramids. However Egyptologists have found these demonstrations incomprehensible, so that the important general usage of an understood ‘eternal truth’ (en) sedjem en ef form of "(it is because) he has heard" has been ignored in their ‘translations.’ Three remarkable Kings each went to the trouble of actually cutting the usually understood ‘introductory conjunction’ en (for "it is because") into the West wall of their King’s Chamber at the start of Utterances 432 and 443. This generalizing ‘eternal truth’ form has a profound effect on sentence structure in the Great Pyramid Texts which no present ‘translation’ can possibly reflect. The vocabulary word meanings in Gardiner’s "Egyptian Grammar" have been for many years the most reliable ones in the entire language. But there are many important words in the Saqqara pyramids which are not completely understood. A large number of these words have meanings which are little more than educated guesses on the part of Egyptologists and the rest have completely unknown meanings.

The discovery by Champollion of the Hieroglyphic alphabet in 1822 has made it possible for Egyptologists to learn how to spell Hieroglyphic words. With few exceptions, the correct spelling of every word in the five Saqqara pyramids is now known with remarkable certainty. Gardiner’s "Egyptian Grammar" also includes in its vocabulary the meanings of a few letters of the alphabet. But the absence of any Hieroglyphic vowels makes such a search for alphabetical meaning difficult if not impossible. However the 24 consonantal letters of the pyramid alphabet are still Hieroglyphic pictures of actual objects which in some cases amount to alphabetical meanings. The alphabet in this sense can be said to have at least some meanings. But what about a word? Does its consonantal spelling contain any clues to its consonantal meaning? Orthodox Egyptology would say no. But if the Hieroglyphic grammar of the Great Pyramid Texts if artificially programmed (and it is), then whoever programmed it would almost certainly have programmed the meanings of its words. There is much evidence in support of this. Gardiner’s reliable vocabulary of word definitions can usually be used to test any such theory of programmed word meanings. there is no need to be discouraged by the educated nay opinions of Egyptologists. The prize after all is nothing less than the complete decipherment of the Hieroglyphs. The most promising approach to completing the decipherment of words is the exploration of defining puns for them, using the 24 alphabetical meanings and pictographs combined with the artificially programmed grammar. There is much more to this method than can be said here, but some of its results may help to show how it works. As has been said, the Hieroglyphic language is fundamentally connected with the Eye of Heru. This can be shown by the spelling of its prepositions. For example, the preposition khenet for "in front of" is defined by its spelling to be "the sphere of the Eye." And, the preposition kher for "near" is similarly defined to be "the sphere of the Star Opening." The concepts of "being in front of" and "nearness" were both thought of as ‘being two palm-widths before the brow’ in visual consciousness. Sometimes the result can be a little amusing, as when heneqet for "beer" is defined by its spelling to be "the power for being high."

The Great Pyramid Texts should be translated programmably in both grammar and consistent word meanings. But they are now ‘translated’ according to the caprice of each individual Egyptologist and freely rewritten. Knowledge of a lost civilization has been needlessly lost to the world. As a simple example of the damaging effect of such abuses, the programmably translated punch line 116d at the end of the ‘Grand Gallery’ Utterance 200 ‘facing North’ is "O Eye of Heru, you are higher and you are greater than the King." But Faulkner has "O Eye of Horus, be high and great on the King," where he thought the Eye of Horus was nothing but some incense.

If there is any truth to the existence of a lost civilization, the Great Pyramid Texts must have something to say about it, in all those four thousand columns of Hieroglyphs! The most secret doctrines of the Egyptians are openly explained with no recourse to "enigmatic writing" as actually happened much later in the New Kingdom for concealment. Egyptologists do not see any lost civilizations in their ‘translations.’ Their dictionaries do not contain any lost civilization words, even as a speculation. But this is just because they cannot conceive of a non-ritual Eye of Heru evolving in humanity through primeval times paut. Our knowledge of Mathematics, Physics, History and the Hieroglyphs has progressed far enough to reveal unmistakable evidence for the existence of highly advanced lost civilizations. The Great Pyramid Texts deal with a strange island of visual consciousness which is initially Star-like called the Eye of Heru two palm-widths before the brow. The same Star is referred to in the Kashmir Shaivism text, "Spanda Karikas" translated into English by Jaideva Singh in 1980, where it says on p.147, "From it, i.e. from ‘Unmesa: Lit. Opening of the eye’ which is being practised appear in a short time experience like the light of a star in the middle of the two eyebrows …" The Pyramid Texts describe a loss of the Eye which happened during the lost civilizations of Easterners and Westerners. The Spiritual being who was the Chief, Khenet, of the Westerners (Imenetiu) was Osiris, Us-Ir.

Egyptologists have made some very bad educational guesses about the meaning of the word Duat as "Netherworld." They know perfectly well that there is nothing "nether" about the word nor is there any known connection with some kind of "world." Anyone who reads the Saqqara pyramid Hieroglyphs knows that they are mostly about the grammatically feminine Eye Iret of Heru. As a result, such readers know that any anonymous feminine pronoun s probably refers to this feminine Eye. For the same reason, they know that any functional noun with an otherwise anonymous feminine t ending also refers to the Eye. These anonymous feminine gender rules are really never broken in these texts. The word Duat is not likely to be any exception. Dua means "dawning" and when the t ending is added, Duat should mean "the dawning Eye." The Duat is then anything which is seen in the Eye of Heru, no matter what world it happens to be in.

Egyptologists no longer even try to translate the ancient word Us-Ir, because they think that it has undergone too many changes in the course of time. Perhaps it has… after the Old Kingdom. But in the Great Pyramid Texts, the word can be translated. It is always sculpted in exactly the same way thousands of times in all five Saqqara pyramids. The five Saqqara Kings evidently did not wish there to be any doubt about it. In these texts, the word Us is interchangeable with Set for "Activity or Activator" and the word Ir is interchangeable with Iret for "the Eye." As a result, the discarnated entity Us-Ir was the supreme "Activator of the Eye" for the lost civilizations of Easterners iabetiu and Westerners imenetiu.

Heaven's Mirror

On p.88 in Heaven’s Mirror, some of the illustrated texts on the second shrine of Tutankhamen are reproduced. The two groups of figures have large wonderfully clear Hieroglyphic texts of explanation in front of them which Piankoff does not translate. But he does provide a translation of the smaller ‘enigmatic inscriptions’ above the sets of six figures, "(These gods are like this …)" and continuing below the Ascending Cobra’s triple fire striking the brow of the first figure "when the Star of the Soul comes." In front of the second figure where the triple fire from the Star is striking the brow, the explanation is still "when the Star of the Soul comes." The Star is shown coming to the same person in six different levels of ‘Chakra’ experience in the spinal serpent which was also shown in the complete illustration. The next group of six figures has a similar meaning with six identical texts again written in front of each figure. (These gods are like this …) "when the Star of R’a comes" (in six different ways). The same six levels are described in the Great Pyramid Texts on the South wall of the King’s Chambers. The rest of these Tutankhamen sets of six gods indicate that while visual concentration on the Seba Star of the Great Pyramid darkness is everything, the automatic power of breathing through the mouth is also involved in opening the Eye of Heru.

Throughout these texts, Egyptologists have never understood that the astronomical Stars were always being used as precise metaphors for fundamental Spiritual Stars in consciousness which are clearly defined in the known meanings of their names. The same thing is true of the physical Sky as an excellent metaphor for a Heavenly Sky or Spiritual Blue Void.

Egyptologists have a bad habit of transforming any direct spiritual instruction into an impossible command to a Candidate King. In three Queen’s Chambers facing West, the programmably translated words of line 904c were said: "Your Soul is like a living Star standing out from its brothers."

Faulkner has a much less probable "Be a soul like a living star at the head of its brethren!" And he removed the pronoun ek for "you or your."

It is obvious that the Eye of Heru in the following ‘dismissed’ Utterance 81 of the Pyramid Texts is much more than Faulkner’s "Hymn for awakening the king, adapted to presentation of napkins."

56a. Said [in the King’s Chamber facing north] were the words: You (O Eye) wake in calm, so that wake in calm will the Veil, so that wake in calm will that Eye which is veiled, …

57c. You sit, O Eye, [two palm-widths] in front of a Candidate King as his god, so that You will open his path to the fore among the Spirits,

57d. So that he will stand [or remain attentively fixed] to the fore among the Spirits like ‘One who brings about Levitation’ to the fore among the Westerners.

57e. (You sit, O Eye,) toward the front, toward the front, near an ‘Activator of the Eye.’

At some point, Egyptologists will have to recognize that there is such a thing as non-ritual, advanced knowledge in The Great Pyramid Texts. Much of this information is faithfully preserved in the later Coffin Texts and New Kingdom Books. But the ‘Translations’ are so incomplete, inconsistent and ritually slanted that any such advanced knowledge has been effectively lost. Fortunately, Egyptologists have done at least one thing right. They have restored and preserved much of the original Hieroglyphic texts.

The Saqqara Pyramid Texts are filled with advanced knowledge about the Tunnel of Near Death Experiences, which only just began to be rediscovered scientifically in the 20th century from the black-out experiences of healthy young Air Force pilots subjected to high g-forces in a giant centrifuge. This NDE knowledge also resurfaces in the 44th ‘Spell’ of the "Book of the Dead" but it is still mostly lost to the world, because of some of the biggest blunders in Egyptology. These last involve the two words re and tjepehet along with the expression ikhem sek.

If an Ancient Egyptian were alive today, he would grieve, from his point of view, for a whole world which is doomed to die a second time after physical death in a ‘purgatory’ of total personality destruction and death, instead of an immortality of high identity and memory. And all because of not knowing about "The Tunnel Opening or ‘Spell’ for not dying a second time in the realm of the dead."

Said were the words by Ani:

My Tunnel is opened, my Tunnel is opened. Spirits fall inside the darkness, but the Eye of Heru will set me apart from destruction. It is because an Opener of the Paths has reared me, that I have learned how to hide myself amidst you, O you Ensouling Stars who know not sweeping.

Re for "mouth," "tunnel opening" or "spell" has at least these three primary meanings according to the dictionaries of Egyptologists. "Mouth" is usually a ritual meaning, but Egyptologists now almost completely ignore their own non-ritual figurative meaning "tunnel opening," which in these texts actually refers to the Star-like "opening" point before the brow of the Tunnel of Near Death Experiences. Egyptologists have instead usually preferred the third meaning of "spell," but this in effect then leads to classifying these texts as ignorant magical mumbo jumbo. However the Star-like point two palm-widths before the brow is a real central point in visual consciousness which every ‘Spell’ in the "Book of the Dead" is actually talking about. The Hieroglyphic writing of re is the same for all three meanings of the word.

Egyptologists know perfectly well that tjepehet for "cavern" is really a snake hole or "tunnel." It is the Tunnel of Near Death Experiences in ‘Spell’ 44 and the serpent is the paranormal Levitation Power in that Tunnel, which can temporarily "transform a man into a god."

But the biggest blunder of all is when Egyptologists attempt to define the expression ikhem sek as an astronomical, circumpolar "Imperishable Star" which circumnavigates the north celestial pole without ever going below the horizon. This seemingly reasonable educated guess about the meaning of this expression (and this is all that it is) is wrong on several counts.

  1. Any reader of the Hieroglyphs knows that The Great Pyramid Texts are not, by any stretch of the imagination, about physical astronomy. With the possible exception of Utterance 302, they do not contain any technical, astronomical information. Real advanced Astrophysics does exist in the Udjat Eye of Heru, where no Egyptologist is now even looking. But common astronomical terms are employed as useful metaphors or figures of speech to help explain otherwise inexpressible, and even paranormal, knowledge about the consciousness of the Soul.
  2. Since this expression is only used metaphorically, it may well be in some sense, an idealized, perfect Star which does not even exist astronomically. And therefore it may be dead wrong to translate it as a strictly physical, astronomical object in an equally physical sky. However, this is exactly what has happened. In 77 occurrences of this ‘Star’ in the five pyramids of the five Saqqara Kings, there is not one shred of evidence for its supposed astronomical circumnavigation around the celestial pole. Egyptologists must have made a bad choice somewhere in their ‘translation.’
  3. More careful translation does indeed reveal that this ‘Star’ is not just near the pole but is eternally right at the pole, where no physical star can ever remain. The so-called "Imperishable Star" is in fact an idealized, perfect Polestar or Tunnel Opening in the inner sky of visual consciousness in The Great Pyramid Texts as well as in the "Book of the Dead."

In the minds of Egyptologists, ikhem sek for "Star which knows not perishing" is of course "Imperishable Star." But the catch is, that the verb sek can also mean "sweeping (around)" or in New Age jargon "failing to be centered" or "failing to be the Central Star." The "sweeping" meaning also looks like the more primitive root of the "perishing" verb and cannot in any case be distinguished by the Hieroglyphic writing. Consistency really demands "sweeping" over "perishing" in these texts. And so ikhem sek becomes the Ensouling "Star which knows not sweeping" or "Polestar" before the brow in the samadhi of meditation or dying. From the second shrine of Tutankhamen, there at least six of these brow Polestars all stacked up along the line of Sight, where they can be seen only one at a time.

It will be recalled that in the Great Pyramid, the Grand Gallery is a gigantic megalithic Hieroglyph of the word seba for "Ensouling Star door." Even though it is half a football field long and three storeys high, it has the correct shape of an ancient Egyptian door Hieroglyph. However, this is no ordinary door. It is spelled exactly like the noun seba for "Star" and so it is in some sense a "Star door." But again this "door" is spelled exactly like the causative verb se-ba for "cause to be a Soul" or "ensoul" and so in some sense it is also an "Ensouling door." It should now be clear why this Grand Gallery "Ensouling Star door" is so significant in the Great Pyramid, because it is also the paranormal "Star which knows not sweeping" and "Tunnel" of Near Death Experiences throughout The Great Pyramid Texts.

But this strange Polestar-like door is best described in a few selections from its 77 occurrences in the Saqqara lines:

139a. … it is because the (brow) Polestars (or Chakras) have levitated you (the Candidate King spiritually as well as physically).

148b. … what is within you is the god who is as in front of the two eyes, a (brow) Polestar.

161a. … such a Candidate comes … , a polestar-like Spirit.

530b. (a Candidate) stretches out for himself his polestar-like Members (or Chakras).

724d. You must catch hold toward controlling the Polestars.

733a. … the Polestars accompany you.

749e. … amidst the Polestars who accompany an ‘Activator of the Eye.’

1216c. … such Spiritually Great ones (or Mahatmas, not swallows!) are [also] Polestars.

1301a. … you levitate as Heru of the Dawning Eye who is to the fore among the Polestars, …

1454b. His Members (or Chakras) are the Polestars.

1490b. … those who are among the Polestars gleam for you.

Returning to Utterance 302, it is extremely important for it to be known, although there is not the slightest chance that its meaning could ever be understood from the current ‘Translations’ of Egyptologists. It is important because it contains a definite precessional date of 24,000 BC with awesome implications about the history of Saqqara and Giza. It is really quite simple, when the key word meanings are straightened out.

Four thousand years ago, the two Pointer Stars (or ‘Adze-Blade’) of the Big Dipper pointed out the Star Polaris just as they do today. But at that time, Polaris was not a Polestar. Egyptologists are still a bit confused about the Mesekhetiu-Star. They know that it is somehow connected with an Adze or Big Dipper shaped group of Stars and yet it always has a single Star Determinative. The ‘Adze-Blade’ Pointer Stars in the Big Dipper always point out the single Star Polaris and so we most probably have mesekhetiu for "Adze-Blade pointed out Star" or "Polaris," and we already have ikhem sek for "Star which knows not sweeping" or brow "Polestar," so that the complete introduction to Utterance 302 becomes;

458a. Said [in the Queen’s Chamber facing north in 24,000 BC] were the words: Whenever Heaven causes emission, so that a Sharp Pointed [brow] Star may live, (because a Candidate is verily a living one, a son of a Sharp Pointed Star),

458b. it is because the two sets of Nine Spinal gods have purified for him

458c. in the Adze-Blade pointed-out Star (or Polaris), a Polestar which knows not sweeping [only now and in 24,000 BC].

The ‘Curse’ of Tutankhamen is real after all. But it is only dangerous to those who are not in accord with at least the ideal of becoming a Candidate Activator of the Spiritual Eye, those who are ‘spiritually impure’ in the ‘opinion’ of the four protective Shrines of Tutankhamen.

Thanks to the research of Graham Hancock in "The Sign and the Seal," those four protective Shrines, now located on the second floor of the Cairo Museum, begin to look more like actual ‘prototype Arks of the Covenant.’ The evidence in support of this possibility is really quite overwhelming.

In the words of Howard Carter, "Magic for once seems to have prevailed (when those Arks successfully protected Tutankhamen’s sarcophagus from tomb-robbers in the Valley of the Kings near Luxor)." In his Volume Two on page 38 of "The Tomb of Tut-ankh-Amen," he continues, "For of twenty-seven monarchs of the Imperial Age of Egypt buried in this valley, who have suffered every kind of depredation, Tut-ankh-Amen, throughout those thirty-three centuries, alone has lain unscathed, even though predatory hands violated the chambers of his tomb…"


The King’s Chamber of his tomb was originally filled with four concentrically nested ‘prototype Arks of the Covenant’ designed to magically protect his sarcophagus from anyone who was spiritually impure. And incredible as it may appear, there can be no doubt that they actually succeeded. Tomb-robbers broke open the double door seal of the outermost Ark and then just looked inside without penetrating beyond ‘the magic barrier.’ The fact that Howard Carter himself lasted as long as he did after his penetration is more a tribute to his spiritual purity than anything else. The double door of the second Ark was closed by two ebony door bolts and a frail central cord secured only by a fragile clay seal. The third Ark’s double door was similarly sealed, and the fourth Ark’s double door had no seal at all. Those two clay seals were all that stood between plundering tomb-robbers and hundreds of pounds of solid gold in the enclosed sarcophagus. What stopped them? As Carter says, the tomb was wide open for many weeks to the prying eyes of every tomb-robber in the valley, while those four Shrines were being assembled by workers from 80 prefabricated parts in the confining space of the King’s Chamber. It took Carter and his team 84 days of "hard labor" just to disassemble them in order to remove them.

It looks as though something ‘terrible’ really did stop all those tomb-robbers. But this would mean that those four Shrines don’t just resemble such prototype Arks. They really are prototype Arks of the Covenant. This indeed is what additional evidence will show from, of all places, The Great Pyramid Texts.

The required rectangular box shape of ‘terrible power’ for any such "monstrous instrument" had to be built into its dimensions, so that a prototype Ark could be activated by and "between the two prototype cherubim" of Isis and Nephthys as described repeatedly in The Great Pyramid Texts for activating the Eye of Heru.

Egyptologists have not yet discovered that all four of Tutankhamen’s Shrines have a common prefabricated "cross-sectional area" to "length squared" ratio of (9/25) according to the published dimensions in Alexandre Piankoff’s "The Shrines of Tut-ankh-Amon." This is the same ‘terrible’ ratio which was specified for the Biblical Ark of the Covenant.

The Nine was a deliberate link to the paranormal forces of the Eye of Heru, when activated by and between the two prototype cherubim. It is not too surprising that Nine might have such a weird connection with miraculous forces because in 1926, Erwin Schroedinger discovered a strange Quantum Mechanical Equation which turned out to have just such a set of Nine prototype solutions for the electron energy structures of the hydrogen atom.

As described in "The Sign and the Seal" on pp. 273-6, the Biblical Ark of the Covenant:

  1. was "a rectangular chest measuring three feet nine inches by two feet three inches by two feet three inches" which is a special case of the more general (9/25) shape ratio specification referred to earlier for all four Shrines,
  2. was "made of acacia wood" (Egyptologists believe the four Shrines are made of cedar wood),
  3. was "plated inside and out, with pure gold" (the four Shrines were similarly covered),
  4. was decorated "all around with a gold moulding" (all four Shrines have such a moulding all around the top edge of the rectangular box shapes),
  5. had placed "on top … a one piece … throne of mercy … with two golden cherubim fastened to the two ends" (all four Shrines have such prototype mercy seat lids with two golden prototype cherubim attached as high-winged serpent forms of Isis and Nephthys),
  6. had occasionally "fiery jets" issuing "from the cherubim" … which "burned and destroyed nearby objects" ( … it is because a Candidate has come near you, O fiery serpent, PT 194b),
  7. "was able to counteract gravity" ( … Which mechenet Ark Eye shall be brought for you, O Candidate? There shall be brought for a Candidate ‘It levitates and It hovers.’ PT 494ab),
  8. repeatedly killed ( … so that whomever the Godhead wishes that he will live, it is he who will live; and whomever he wishes that he will die, it is he who will die. PT 155d).

Three of the four prototype mercy seats are covered with activation texts and illustrations, but they are too far above everyone’s head to be visible from below.

If four Prototype Arks of the Covenant can now be in the Cairo museum, there is no reason why the Biblical Ark can’t be in Axum, Ethiopia. And if the guardian priest in Axum will not allow us to see the Ark, at least we have four giant prototype Arks to look at whenever we wish to or dare to.

The Great Pyramid Texts, as here conceived, have given a voice to the Great Pyramid. But, in a strangely self-confirming way, they have also given a startlingly unexpected voice to the nearby Great Sphinx temple complex southeast of the Great Pyramid itself.The Sphinx Temple is directly in front of the Great Sphinx, while the so-called Kh’afr’a Valley Temple is just southeast of the Sphinx. The entire Great Sphinx temple complex is presently thought to be devoid of contemporaneously inscribed texts. Egyptologists believe that both temples were built by Kh’afr’a about forty-five centuries ago in the 4th Dynasty. But as argued by John Anthony West on page 214 of "Serpent in the Sky," "The architectural style and building scale of the Sphinx and Sphinx temple complex are unlike anything else in Dynastic Egypt."

The megalithic red granite ashlars, as architectural Hieroglyphs in both temples, alone indicate a predynastic date. According to Mark Lehner on page 126 of "The Complete Pyramids" in the Kh’afr’a Valley Temple "There are 23 statue bases, though the one at the center of the leg of the T-shaped hall is wider and perhaps was counted twice, making 24 in all." And again on page 128 he says that in the Sphinx Temple, "Twenty-four red granite pillars formed a colonnade and ambulatory around a central courtyard." However they have no known purpose.

But in The Great Pyramid Texts, there just happens to be one key Utterance 219 which repeats the same profound prototype Covenant in lines 167b to 167d exactly twenty-four times. As it does this, it seeks to explain the relationship between An Activator of the Eye and the rest of the Universe from the Godhead down to beings like ourselves. Egyptologists do not agree on how to read this prototype Covenant text, but a programmably translated sample has a reasonably clear meaning in this first of its twenty-four parts.

167a. djed Said (in the King’s Chamber facing the so-called Kh’afr’a Valley Temple) medu were the words: Tem O Godhead, za ek pu whenever such a son of yours pe nen is this one here, Usir the Activator of the Eye, di en ek it is because you have caused sedjeb ef him to be reincarnated, ‘anekh ef so that he may live.

167b. ‘anekh ef But he lives, ‘anekh Un-is pen so that such a Candidate Activator of the Eye may live; ne met ef he does not die (a second time), ne met Un-is pen so that such a Candidate will not die (a second time);

167c. ne sek ef he does not fail to be the Polestar, ne sek Un-is pen so that such a Candidate will not fail to be ensouled; ne nehhep ef he does not copulate, ne nehhep Un-is pen so that such a Candidate will not copulate,

167d. en because hhep ef he is in accord with the Law, en and because hhep Un-is pen such a Candidate is in accord with the Law. …

The above Covenant is between the Godhead and such Candidate Activators of the Eye. This Temple structured Utterance with its prototype Covenant is unique in The Great Pyramid Texts. And it really does seem to fit with the actual words which were said before each of those 23 statue bases in the Kh’afr’a Valley Temple.

One of the strangest unrecognized facts in Egyptology is the really quite obvious connection between the Saqqara Pyramid Texts and the Great Pyramid of Giza.

Egyptologists have known for more than three quarters of a century, that for example there exists a very special set of these Utterances in the Saqqara Sarcophagus Chambers which are repeated on the very same wall in two or more of the five Saqqara Pyramids. But this perfect pattern of repetition has a profound meaning for Egyptology and cannot be safely dismissed.

Do Egyptologists really need to have the significance of these repetitions explained to them, before they can understand what they should have realized nearly a century ago? No competent Egyptologist can deny that these exclusively repeated Utterances are clearly classifiable as Sarcophagus or King’s Chamber Texts, even belonging to the same walls. There can be no reasonable doubt that such Utterances belonged as much to the King’s Chamber of the Great Pyramid as to the King’s Chambers in the five Saqqara Pyramids. And this means that we really do have wonderful evidence for what actually took place in the King’s Chamber of the Great Pyramid.

Utterances 23, 25, 32-57, 72-79, 81-96 and 108-141 belonged to the North wall and were said in the King’s Chamber of the Great Pyramid or any sufficiently similar Pyramid.

Utterances 207-208, 210-212, 338-347, 355, 357, 459, 593-597, 599-602 and 604 belonged to the East wall of the King’s Chamber, where with some help from the ‘pun decipherment’ of untranslated artificial words and using for the Egyptian letter ‘a our English letter “short o” which came originally through Latin, Greek and Phoenician from the alphabetical ‘ayin or “forearm” Hieroglyphic letter, Utterance 341 contains wonderful information about the Great Sphinx.


555a. … un Whenever opened her is the Sight en Heru of Heru in Aker by the Great Sphinx unand whenever opened her is the Sight en Aker of the Great Sphinx in Heru by Heru,

555b. redi en bohet it is because more than enough power has given ou es its control er Teti to a Candidate, …

“Aker” is Hieroglyphically written out in the five Saqqara Pyramids with a dozen determinative pictographs clearly illustrating “the Great Sphinx.”

Utterances 218 and 219 belonged exclusively to the South wall of the King’s Chamber, where the 23 statue bases in ‘Khafra’s Valley Temple’ are involved in 219.

Utterances 332, 335-336, 422-432, 437-438, 440-455 and 589-590 belonged exclusively to the West wall of the King’s Chamber, where the Aker-Sphinx is again involved in 437 and what looks like Plato’s Atlantis is twice referred to in 422 and 442.


796b. un Opened en for ek you oaui is the double door Aker of the Great Sphinx, sezen so that caused to open en for ek you oaui will be the double door Geb of the seat of the Soul,

796c. peri ek so that you may levitate her in charge of kheru the sound Inepu of one who brings about levitation, sakh ef so that he may spiritualize tju you em as Djehuti the Crosser of the Two Powers,


754b. …ii comes netjer the god, ii comes netjer the god, ii so that come Pepi pen will such a Candidate her in charge of neset the throne Usir of the Activator of the Eye,

754c.ii so that come akh pu will such a Spirit,imi who was in Nedit Atlantis, sekhem a power imi who was in Ta ur the Land of the gray mahatma (also a duplicate district in Southern Egypt).


819a. …kher fallen er ef as to himself, ti verily ur pu is such a gray mahatma her in charge of ges ef his half nedi and overthrown er ef as to himself imi is he who was in Nedit Atlantis,

819b. shezep so that accepted o ek may be your control in by Ro the Godhead.

Utterances 303-305 and 308 belonged exclusively to the North wall of the Queen’s Chamber in the Great Pyramid,

Utterances 273-274, 277, 280-293, 295-296, 299, 384, 408 and 419-421 belonged exclusively to the East wall of the Queen’s Chamber and

Utterances 260-261 and 488 may have belonged exclusively to the South wall of the Queen’s Chamber but this cannot be confirmed by repetition owing to massive destruction in most of the South walls.There is an interesting Aker-Sphinx text in 261 which has survived.


324a. Un-is pi Such a Candidate uitj is a seizer ib of the midst, za a born-again son ib of the midst Shu of the Great Void,

324b. auii aut whose duration is long azeb iakhu and whose radiance is fierce-glowing.

324c. Un-is pi Such a Candidate neser is a flame em in tep upon tjau the wind er at djeru the limit pet of Heaven, er at djer the end ta of the earth,

324d. djer so that end shut will the lack o of control henebu of the lightning em in Un-is a Candidate,

325a. shas so that travel Un-is will a Candidate Shu the Great Void, nemet ef so that he will traverse Aker the Great Sphinx,

325b. sen ef so that he will kiss Net the Red Crown, qema so that created netjer will be a god,

Utterances 253-259, 467-468, 471-483 and 487 belonged exclusively to the West wall of the Queen’s Chamber, where another Aker-Sphinx text is found in 483 and two more Atlantis references in 468 and 482.


1014a. medu Speaks ta the earth, un so that open rut will the tunnel opening gate Aker of the Great Sphinx,

1014b. izen so that open en for ek you oaui will the double door Geb of the Seat of the Soul tep o ek before you, …


899a. onekh Usir The Activator of the Eye lives, onekh akh the Spirit lives imi who was in Nedit Atlantis, onekh so that live Pepi pen may such a Candidate.


1008c. (the same Eye) zekhenet which searches for tju you gemet which finds tju you her in charge of ges ek your half her was in charge of udjeb the shore Nedit of Atlantis.

All things considered, Plato’s Atlantis looks like an Azores Islands superpower Capital of a worldwide Empire with some very strange secluded Rulers.

(To be continued)