Siphiwe: What is the Per Em Hru?
AI: Per Em Hru (or Pert em Heru), translated as "Book of Coming Forth by Day," is the original ancient Egyptian title for the collection of spells, hymns, and instructions known modernly as the *Book of the Dead*. Developed around 1550 BC, it served as a guide to help deceased souls navigate the underworld, survive judgment, and reach eternal life.
Key Aspects of the Per Em Hru:
Purpose: It acted as a guide for the soul's journey through the Underworld (Khert-Neter), providing essential, magical passwords to bypass guardians and overcome dangers.
Alternative Name: While often called the "Book of the Dead," a more accurate translation of Per-t’em hr’u is "Book of Coming Forth by Day," emphasizing the resurrection and light, rather than death.
Content: It contains approximately 190 chapters or spells, including spells for entering the tomb, navigating the afterlife, and preventing the heart from testifying against the deceased during judgment.
The Judgment Scene: A central theme is the "Weighing of the Heart" in the Hall of Maāti, where the deceased’s heart is weighed against the feather of truth (Ma’at) by Osiris.
Structure: It was often written on papyrus scrolls (like the Papyrus of Ani) or on tomb walls, decorated with vignettes (illustrations).
Origins: The spells were compiled from older texts, including the pyramid texts and coffin texts.
Facts and Details
The text was considered crucial for ensuring that the deceased could join Ra in his solar barque or live in the Field of Reeds (paradise). The collection of texts known as Per Em Hru was not written by a single person. Instead, it was a vast compilation of spells and rituals developed by numerous priests, scribes, and authors over more than 1,000 years.
Siphiwe: I want information about the Theban Lodges in Egypt
AI: In the actual history and archaeology of Egypt, the term "Theban Lodges" refers most accurately to the workmen's huts and temporary shelters found within the Theban Necropolis. These were used by the skilled artisans who built the royal tombs in the Valley of the Kings and the Valley of the Queens.
Historical Workmen's Lodges
These "lodges" were functional, temporary accommodations rather than permanent houses or secret societies:
Purpose: Craftsmen and tomb builders from the village of Deir el-Medina (the "Valley of the Artisans") typically worked ten-day shifts. Because the commute over the steep Theban hills was difficult, they stayed in stone huts or lodges located on the ridge overlooking the Valley of the Kings.
Structure: Excavations have revealed clusters of simple, dry-stone wall structures. These provided basic shelter from the elements for the workers during their work week.
Life in the Lodges: Thanks to thousands of ostraca (pottery shards used for writing) found at these sites, we know these workers were highly literate. They left records of their daily lives, including laundry lists, legal disputes, and even the world's first recorded labor strike during the reign of Ramses III.
Key Locations & Settlements
The term "Theban" refers to the ancient city of Thebes (modern-day Luxor), where these historical sites are concentrated.
Deir el-Medina: The permanent home for the tomb-building community. It is a well-preserved ancient village where you can still see the stone foundations of homes and the workers' own exquisitely decorated private tombs.
Theban Necropolis Districts: The area is divided into several sections including Sheikh Abd el-Qurna, Dra' Abu el-Naga', and El-Assasif, which contain the "Lodges" or Tombs of the Nobles.
Siphiwe: What is their relation to the Book of the Dead?
AI: The relation between the historical Theban workmen’s lodges and the Book of the Dead is one of both creation and practice. The artisans who stayed in these lodges were the same people responsible for the physical production of these sacred funerary texts for the Egyptian elite.
1. The Creators of the Text
The inhabitants of these lodges—highly skilled scribes, draughtsmen, and artists from the village of Deir el-Medina—were the primary producers of the Book of the Dead.
Expert Knowledge: Because they decorated the royal tombs in the Valley of the Kings, they possessed the rare literacy and theological knowledge required to compile and illustrate the complex "spells" of the Book of the Dead on papyrus scrolls.
Regional Tradition: The "Theban Recension" is a specific version of the Book of the Dead that flourished during the 18th to 20th Dynasties, characterized by its vibrant illustrations and its origins in these Theban workshops.
2. Practice and Apprenticeship in the Lodges
Archaeological evidence from the lodges themselves shows that the artisans used their temporary shelters as places for religious study and training.
Ostraca (Sketches): Thousands of ostraca (limestone or pottery shards) found in and around the worker huts feature drafts of deities, hieroglyphic spells, and funerary scenes. These were often practice sketches for the formal work they would later perform in the tombs.
Private Worship: Some of these decorated shards served as objects of private worship within the huts, indicating that the workers were deeply invested in the same afterlife mythology they were paid to record for the Pharaoh.
3. Personal Use for Non-Royals
While they built the Pharaoh's "Palace of the Afterlife," the workers also applied the Book of the Dead to their own eternal plans.
Decorated Private Tombs: Several workers' tombs in the Deir el-Medina necropolis, such as the Tomb of Sennedjem (TT1) and the Tomb of Pashedu (TT3), are famous for their walls being entirely covered in brightly colored scenes and spells directly from the Book of the Dead.
Individual Scrolls: Intact copies of the Book of the Dead have been found in the burials of these artisans, such as the famous Papyrus of Kha and Merit, discovered in 1906.
Siphiwe: How did they get the literary and theological knowledge?
AI: The artisans of the Theban lodges—specifically the royal tomb-builders of Deir el-Medina—acquired their literary and theological knowledge through a combination of hereditary apprenticeship, informal schooling, and daily immersion in sacred texts. Unlike the broader Egyptian population, these workers were part of a "knowledge elite" whose professional survival depended on their ability to read, write, and accurately depict complex religious spells.
1. Hereditary Apprenticeship
The most common way knowledge was passed down was through families.
Father-to-Son Transmission: The position of a royal tomb-worker was generally inherited. Fathers and grandfathers served as the primary teachers, instructing young boys in the specific hieroglyphic scripts and theological meanings required for their future roles.
"Under the Hand" Training: Young apprentices were described as being "under the hand of the scribe," learning through observation and supervised practice.
2. Informal and Specialized Schooling
While formal "temple schools" existed for high-level officials, the Theban artisans had their own localized systems.
Village Literacy: Deir el-Medina had an unusually high literacy rate for a non-elite community. Workers used ostraca (limestone flakes or pottery shards) as "scrap paper" to practice writing.
Educational Ostraca: Archaeologists have found thousands of these shards featuring student exercises, including copies of famous literary works like the Instruction of a Man for His Son, which served as both writing practice and moral education.
3. Access to Royal and Temple Libraries
Because these men were state employees tasked with decorating the "Houses of Eternity" (tombs), they were granted access to restricted religious materials.
Scriptoriums and "Houses of Life": Artisans had contact with the House of Life (Per Ankh), the temple institution where sacred texts like the Book of the Dead were composed, stored, and copied.
Daily Immersion: Their workday involved physically carving and painting the very spells they were learning. This "on-the-job" exposure allowed them to internalize vast amounts of theological data, which they then adapted for their own private use in the village.
4. Personal Piety and Study
The artisans weren't just mechanical copyists; they were active participants in the religion.
Internalized Knowledge: Scribes and artists often reinterpreted or varied the original texts, showing they understood the theological nuances enough to "open" and change the contents for specific needs.
Domestic Rituals: The discovery of private shrines and votive stelae in their homes suggests they studied these texts for personal devotion as much as for their royal commissions.
Siphiwe: What was the source of the knowledge they obtained from their fathers and grandfathers? In other words, where, when and how did they first obtain this knowledge?
AI: The specialized knowledge held by the artisans of the Theban lodges—known as the "Servants in the Place of Truth"—originated from the state-sponsored centralization of religious and technical education during the early 18th Dynasty (c. 1550 BCE) [Note: Dynasty XVIII was founded by Ahmose I, the brother or son of Kamose, the last ruler of the 17th Dynasty. Ahmose finished the campaign to expel the Hyksos rulers. His reign is seen as the end of the Second Intermediate Period and the start of the New Kingdom. Ahmose's consort, Queen Ahmose-Nefertari was "arguably the most venerated woman in Egyptian history, and the grandmother of the 18th Dynasty." She was deified after she died. Ahmose was succeeded by his son, Amenhotep I who established the village of Deir el-Medina.] While later generations inherited this knowledge from their fathers, the original source was a deliberate "knowledge transfer" from the kingdom's highest religious and administrative institutions to a hand-picked elite workforce.
1. The Institutional Source: The "House of Life"
The ultimate repository for the theological and literary content used in the lodges was the House of Life (Per Ankh).
The Scriptorium: These were restricted libraries attached to major temples (such as Karnak). They served as the "research and development" centers where high priests and master scribes composed the Pyramid Texts, Coffin Texts, and eventually the Book of the Dead.
The Master Blueprints: When the village of Deir el-Medina was founded by Pharaoh Amenhotep I, the first generation of master craftsmen was likely trained by or provided with "master copies" from these temple scriptoriums to ensure the royal tombs were decorated with 100% accurate, divinely-sanctioned spells.
2. The Timeline of Knowledge Acquisition
The specific knowledge of the "Theban lodges" did not appear out of nowhere; it was a refined evolution of earlier traditions:
Old Kingdom (c. 2686–2181 BCE): Knowledge was exclusive to the Pharaoh and high priests (Pyramid Texts).
Middle Kingdom (c. 2055–1650 BCE): Funerary knowledge "democratized" slightly, appearing on the coffins of regional elites (Coffin Texts).
[Note: The Period of Foreign, Hyksos rule was from the Fifteenth Dynasty of Egypt (c. 1650–1550 BC)
New Kingdom (c. 1550 BCE): At the founding of the Theban Necropolis, the state needed a permanent, resident group of experts. This led to the creation of the Deir el-Medina community, where this high-level temple knowledge was "downloaded" into a specific lineage of workers to keep it secret and secure. [Note: After the end of the Hyksos period of foreign rule, the Eighteenth Dynasty engaged in a vigorous phase of expansionism, conquering vast areas of the Near-East, with especially Pharaoh Thutmose III submitting the "Shasu" Bedouins of northern Canaan, and the land of Retjenu, as far as Syria and Mittani in numerous military campaigns circa 1450 BC. The Eighteenth Dynasty empire conquered all of Lower Nubia under Thutmose I. By the reign of Thutmose III, the Egyptians directly controlled Nubia to the Nile river, 4th cataract, with Egyptian influence / tributaries extending beyond this point. The Egyptians referred to the area as Kush and it was administered by the Viceroy of Kush. The 18th dynasty obtained Nubian gold, animal skins, ivory, ebony, cattle, and horses, which were of exceptional quality.[ The Egyptians built temples throughout Nubia.] Hence, this period had rulers hostile to the black indigenous sovereignty represented by the Nubian kingdoms to the south.
3. The "Place of Truth" Training Model
The first artisans were likely selected from the best scribes and stone-cutters across Egypt and relocated to Thebes.
Scribal Selection: The first generation would have been trained in Scribal Schools (Kemyt) before being assigned to the Necropolis.
Immersion: Once established in the lodges, these workers spent their entire lives surrounded by the Theban Recension of funerary texts. This constant immersion turned "working knowledge" into "family heritage."
Divine Attribution: The Egyptians themselves believed the true source of this knowledge was the god Thoth, the "Lord of Divine Words," who was said to have invented writing and gifted the sacred spells to humanity.
Siphiwe: From who or where did the Pharaohs and High Priests in the Old Kingdom get the knowledge and information?
AI: In the Old Kingdom (c. 2686–2181 BCE), the Pharaohs and High Priests obtained their knowledge from three primary sources: divine revelation, oral tradition, and the state-controlled institutional libraries known as the House of Life.
1. Divine Origin and Revelation
The Egyptians believed that all fundamental knowledge—including writing, magic, and theology—was a sacred inheritance gifted by the gods.
Thoth: As the god of wisdom and the "Lord of Divine Words," Thoth was credited with inventing hieroglyphs and authoring the "books of magic" that formed the basis of all priestly science.
Heka: Knowledge was not just information but the mastery of Heka (magic), a primordial creative power released at the beginning of the universe by the creator god Atum-Ra.
2. The "House of Life" (Per Ankh)
This was the central institutional source of knowledge. Every major temple during the Old Kingdom had a House of Life, which functioned as a combined scriptorium, library, and research center.
Archives: These libraries housed papyrus scrolls containing the most ancient records of religious myths, scientific treatises (astronomy, medicine), and administrative protocols.
Continuous Documentation: Scribes and high-ranking priests were tasked with copying and updating these texts to ensure the "words of the gods" were preserved across dynasties.
3. Oral Tradition and Evolution
While the Pyramid Texts are the first written records of this knowledge (starting with Pharaoh Unas), the information itself existed long before it was carved in stone.
Pre-Dynastic Roots: Funerary rituals and spells were cultivated over thousands of years during the Predynastic and Early Dynastic periods (c. 3150–2613 BCE) through oral transmission.
Codification: The Old Kingdom represents the moment when these ancient, spoken "utterances" were finally systematized and inscribed to become the permanent "instruction manuals" for the king's journey to the stars.
High Priests were "specialists" who received rigorous training within the temple structure.
Lector Priests: Known as "Keepers of the Sacred Books," these specific priests were the only ones authorized to read the ancient, restricted scrolls kept in temple libraries.
Observation: Knowledge of the heavens (astronomy) and the earth (medicine/anatomy) was obtained through direct observation and practice, such as tracking celestial movements to align pyramids or studying the human body during mummification.
Siphiwe: Did the Theban Lodges abuse their knowledge and power?
AI: In the historical context of ancient Egypt, there is documented evidence that some members of the Theban artisan community (the "lodges" of tomb builders) did indeed abuse their specialized knowledge and power, primarily during periods of economic decline and political instability. While these artisans were generally respected "Servants in the Place of Truth," their unique access to royal secrets—specifically the location and contents of pharaohs' tombs—became a source of illegal activity as the New Kingdom weakened.
1. Tomb Robbery and Exploitation of Knowledge
The most direct "abuse of knowledge" was the systematic looting of the very tombs the artisans had built.
Insiders' Advantage: Because these workmen had constructed the Valley of the Kings, they knew exactly where the burial chambers were hidden and how to bypass security measures.
Widespread Looting: By the late 20th Dynasty (c. 1100 BCE), tomb robbing became a massive problem, often involving the workers who had once been the tombs' protectors.
Systematic Dismantling: Some research suggests that later generations of craftsmen were even employed to "officially" dismantle royal tombs to recover gold for the state treasury, effectively treating the Valley of the Kings as a "crop" to be harvested during times of need.
2. Corruption and Misuse of Authority
Surviving legal records, such as Papyrus Salt 124, detail specific instances of personal and professional abuse by community leaders.
The Case of Paneb: One of the most infamous "chief workmen" of Deir el-Medina, Paneb, was accused of a long list of crimes, including:
Thievery: Stealing stone and tools from the royal tomb project to build his own private tomb.
Abuse of Labor: Commandeering state-paid workers to perform menial personal chores like feeding his oxen or chopping his wood.
Violence and Sexual Misconduct: He was charged with multiple counts of assault, adultery, and even threatening to kill a rival official.
3. The Breakdown of Ma'at
Ancient Egyptian society was built on Ma'at (balance and truth). The transition from being sacred builders to looters was seen as a profound betrayal of this core value.
State Failure as a Catalyst: Many of these "abuses" began only after the state failed to pay the workers. During the reign of Ramses III, delayed rations led to the first recorded labor strike in history.
Turning to Crime: When the legal system for providing food and beer broke down, some artisans used their specialized skills to survive by robbing tombs and selling the stolen goods to corrupt officials.
Siphiwe: Discuss further the breakdown of Maat.
AI: In ancient Egyptian thought, the breakdown of Ma'at (truth, balance, and order) was not just a social failure but a cosmic catastrophe. When Ma'at failed, it was replaced by Isfet—chaos, injustice, and violence.
The Role of the Pharaoh
The Pharaoh was the "Keeper of Ma'at," responsible for maintaining universal balance. His primary duty was to perform Ma'at on Earth to drive away evil. A failure by the king to uphold these principles was believed to have direct, physical consequences:
Loss of Legitimacy: A king who did not uphold Ma'at lost his divine right to rule.
Divine Retribution: An impious king was thought to cause natural disasters, such as droughts, famines, and earthquakes.
Results of the Breakdown
The end of the New Kingdom (c. 1070 BCE) provides a historical case study of the collapse of Ma'at:
Social Unrest and Strikes: Economic turmoil and unpaid rations led to the first recorded labor strike in history at Deir el-Medina around 1153 BCE. Workers protested that they were "starving" and "thirsty" because the state had failed its side of the cosmic contract.
Institutional Corruption: Without the stabilizing force of Ma'at, corruption reigned among officials. Embezzlement emptied state reserves, making it impossible to pay workers or maintain religious order.
Widespread Tomb Robbery: Once-loyal artisans and officials began looting the royal tombs they were supposed to protect. Stolen gold was melted down to re-enter a broken economy.
Political Fragmentation: Power decentralized, leaving the south in the hands of the High Priesthood of Amun in Thebes while the king ruled only parts of the Delta. This disunity left Egypt vulnerable to foreign invasions by groups like the Sea Peoples, Persians, and Assyrians.
Spiritual Fear: For the individual, the breakdown of Ma'at meant the possibility of a "second death" in the afterlife. If one's heart was found heavier than the Feather of Ma'at during the Weighing of the Heart ceremony, it would be devoured by the monster Ammit, causing the soul to cease to exist entirely.
HERE THEN IS THE APPEAL OF A REDEMMER, A CHRIST SALVATION THAT CAN ASSURE LIFE IN HEAVEN BY A SIMPLE ONE-TIME CONFESSION OF SIN AND ACCEPTANCE OF JESUS AS SAVIOR.
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THE SPIRITUAL INITIATION SCHOOL OF ANNU KNOWN IN THE BIBLE AS “ON”
According to George Singleton, in his book, The Egyptian Mystery School of On (Annu): Esoteric Anuology, Egyptology and Rastafariology:
“AT THE BEGINNING OF WHAT THE ANCIENT EGYPTIAN TRAINED HISTORIANS HERODOTUS AND MANETHOS CALLED THE “DYNASTY OF THE DEMI-GODS” CIRCA 17,000 TO 10,000 B.C.) IN ANCIENT EGYPT/KEMIT PROPER (WITHOUT NILE RIVER CATARACTS) A THEOCRATIC EDUCATIONAL INSTITUTION FOR TEACHING THE DOCTRINES, TECHNOLOGIES AND TECHNIQUES REQUIRED TO ESTABLISH AND OPERATE A THEOCRATIC SOCIETY WAS STARTED BY THE DEMIGOD THOTH (TCHUTI OR HU) AT THE CITY OF “ANNU OF THE NORTH” JUST NORTHEAST OF MEMPHIS REFERRED TO IN THE BIBLE THOUSANDS OF YEARS LATER AS THE “SCHOOL OF ON (ANNU).” THE CITY OF ANNU WAS KNOWN BY THE HEBREWS REFLECTED IN THE BIBLE OLD TESTAMENT AS ON AND BY THE GREEKS AS HELIOPOLIS. ANCIENT EGYPT/KEMIT WAS DIVIDED BY THE DEMI-GOD THOTH (TCHUTI OR HU) INTO 42 THEOCRATIC STATES OR NOMES EACH RULED BY A THEOCRATIC KING-HIGH PRIEST TRAINED AT THE ANCIENT EGYPTIAN MYSTERY SCHOOL OF ON (ANNU). EACH THEOCRATIC NOME OR STATE WAS DEDICATED TO AN ASPECT OF DIVINE SYMBOLISM OR TOTEM AND EACH THE GUARDIAN OF ONE OF THE 42 BOOKS OF THOTH COVERING THE WRITTEN CURRICULUM TEACHINGS OF THE DOCTRINES, TECHNOLOGIES AND TECHNIQUES REQUIRED TO ESTABLISH AND MAINTAIN A THEOCRATIC SOCIETY. . . . THE EGYPTIAN MYSTERY “SCHOOL OF ON” (ANNU) IS CITED IN THE BIBLE AS THE “SCHOOL OF ON” WHICH TRAINED JOSEPH (GENESIS 41: 45, 50, AND 46::20); AND IS INFERED BY THE BIBLE AS HAVING TRAINED MOSES (ACTS OF THE APOSTLES 7:22) CONFIRMED BY JOSEPHUS THE HISTORIAN. . . . MOSES “AT LENGTH BECAME ‘LEARNED IN ALL THE WISDOM OF THE EGYPTIANS’ (ACTS 7:22). EGYPT HAD THEN TWO CHIEF SEATS OF LEARNING, OR UNIVERSITIES, AT ONE OF WHICH, PROBABLY THAT OF HELIOPOLIS (ON), HIS EDUCATION WAS COMPLETED. . . . ”
Cheikh Anta Diop writes in “Political and Social Evolution of Ancient Egypt”:
“By the Third Dynasty (2778-2723), centralization of the monarchy was complete. All the technological and cultural elements of Egyptian civilization were already in place and had only to be perpetuated. . . . Petrie affirmed that this dynasty, the first to give Egyptian civilization its almost definitive form and expression, was of Sudanese Nubian origin. It was easier to recognize the Negro origin of the Egyptians when the initial display of their civilization coincided with an unquestionably Negro dynasty. The equally Negro features of the protodynastic face of Tera Neter and those of the first king to unify the valley, also prove that this is the only valid hypothesis….
‘With administrative centralization in the Third Dynasty,’ writes Jacques Piernne, ‘there was no longer any noble or privileged class.’ However, the clergy, guardian of the faith that established the king’s authority, was a corps apart, well organized and relatively independent. Until then it had exercised its spiritual guardianship at the coronation of the king in the temple at Heliopolis. But, to make his power absolute, the king clashed with the clergy. From then on he renounced the Heliopolis coronation and had himself crowned in his own palace at Memphis. He proclaimed the principle of his omnipotence by divine right, added ‘Great God’ to his titles, and was free from any human control. The advent of the Fourth Dynasty, with the Giza pyramids, showed that the monarchy had reached its zenith. . . . And the Sixth Dynasty was to end with the first popular uprising in Egyptian history. . . . So, the first cycle of Egyptian history ended with the collapse of the Old Kingdom. It had begun with the feudalism that preceded the first political unification.; it closed in anarchy and feudalism. Monarchy sank into feudalism without being directly attacked. . . . Confronted by this situation, the former provincial governors in Upper and Middle Egypt set themselves up as independent feudal lords, freed henceforth from any royal overlordship, though they did not ever question the principle of monarchy itself. On the contrary, each in his own way was trying to be king; they called themselves kings of their own regions. Apparently the bureaucratic apparatus, which weighed so heavily on the poor, along with royal absolutism, was the main target. . . . After that revolution, all Egyptians had a right to the ‘Osirian death,’ the privilege of survival in the hereafter, previously reserved for the Pharaoh as the only one with a Ka, a soul, in the sky.”
As noted by George G.M. James in his book, Stolen Legacy:
“The ancient Egyptians had developed a very complex religious system, called the Mysteries, which was also the first system of salvation.
As such, it regarded the human body as a prison house of the soul, which could be liberated from its bodily impediments, through the disciplines of the Arts and Sciences, and advanced from the level of a mortal to that of a God. This was the notion of the summum bonum, or greatest good, to which all men must aspire, and it also became the basis of all ethical concepts. The Egyptian Mystery System was also a Secret Order, and membership was gained by initiation and a pledge to secrecy.
‘The earliest theory of salvation is the Egyptian theory. The Egyptian Mystery System had as its most important object, the deification of man, and taught that the soul of man if liberated from its bodily fetters, could enable him to become godlike and see the Gods in this life and attain the beatific vision and hold communion with the Immortals.’ (Ancient Mysteries, C.H. Vail, P. 25).
There was no mediator between man and his salvation, as we find in the Christian theory.”
The great historian Chancellor Williams writes in The Destruction of Black Civilization: Great Issues of a Race from 4500 B.C. to 2000 A.D.,
“The end of the Twelfth Dynasty in 1786 B.C. ended nearly three and one half centuries of great leaders and, therefore great progress. . . . Nearly two centuries of internal strife and decay followed. . . . This meant an increased and unrestricted flow of Asians into the country. A period of turmoil was also the opportune time for great armed invasions. Among these invaders were the Hyksos, the ‘Children of Israel,’ according to the historian Josephus. This invasion of Egypt in 1720 B.C. was ruthless and aimed at nothing less than the extermination of the Egyptian people and their replacement by the Israelites. . . . They did not succeed in this but settled down to rule the country as the Thirteenth and Sixteenth Dynasties and stayed on as a powerful influence for over 400 years. The important point here is that Semites poured into Egypt following its conquest by fellow tribesmen, and that this still further advanced the Asiatic character of the Egyptians. Hyksos power was broken during the Eighteenth Dynasty (1549/1550 to 1292 BC.) and many were expelled in masse. They returned to Palestine and founded Jerusalem. Meanwhile, Egypt was developing into ‘The New Empire’ and, during the same dynasty in which the Hyksos had been expelled, she struck back by conquering both the Hyksos homeland and Syria and extending those conquests to the Euphrates. It should be noted that the greatest Hebrew invasion of Egypt occurred about 600 years before Moses and the Captivity.”
George Singleton continues in his book, The Egyptian Mystery School of On (Annu): Esoteric Anuology, Egyptology and Rastafariology::
“Specifically, during the Dynastic Period the corrupt Theban Sorcery Lodge priests and priestesses were the theocratic rivals of the Ancient Egyptian Mystery School of On (Annu), becoming increasingly more powerful and wealthy under the “Theban Influenced Pharaohs” of the 18 th Dynasty. Thus circa 1570 thru 1330 B.C the Theban Sorcery Lodges produced the Egyptian Book of the Dead by mixing their demonic occult writings with the Sacred Scriptures of the Ancient Egyptian Mystery School of On (Annu). As a consequence the 18th Dynasty witnessed the holistically brilliant but failed attempt by the “Aten Path” Master and Pharaoh Akhenaton (Ikhnaton) to continue what his Co-Regent father Pharaoh Amenhotep III and Queen Tiy began __ the limitation of the corruption and power of the Theban Sorcery Lodges.
The Theban Sorcery Lodges sold copies of their Book of the Dead to prominent Egyptians promising false “Salvation of Their Soul” upon death regardless of their having entered or completed the esoteric Science of Spirituality System (Salvation of the Soul through Deification While Alive ). Called the “Aten Path” as part of the priest and priestess training by the Ancient Egyptian Mystery School of On (Annu); the Theban Sorcery Lodges antithetically offered the false spiritism/spiritualism doctrines of body resurrection and materialism based on mummification through its demonic Amen-Ra and Osiris-Isis cults.
The “Aten Path” was the esoteric “Spirituality System of Salvation of the Soul through Deification While Alive”, and was the core of the Ancient Egyptian Mystery School of On (Annu). . . . That these Ancient Egyptian Mystery School of On (Annu) mystic scriptures were compiled by the Masters and “Initiated” disciples of the aboriginal “Path of the Atannu” is not debatable. Circa 10,000 B.C is the time esoterically for the writings of Spiritual Scripture D Chapter 64a translated partly herein. That these mystic scriptures were complied within the black African Anu Peoples Nile River Valley Annu Culture originating aboriginally in Central Africa is documented herein. In the Predynastic Period these writings were composed by the Anu Peoples who lived along the entire Nile River Valley; and who had cultural and religious allies called the “Nine Bow Nations” along the Jordan, Tigris and Euphrates River Valleys; i.e the Biblical Garden of Eden\Aten. A systematic cover up and falsification of history and artifacts has been perpetrated by the Theban Sorcery Lodges, the corrupt rivals of the Ancient Egyptian Mystery School on On (Annu) who dominated the Theocracy of Ancient Egypt/Kemit after the reign of Pharaoh Akhenaten at the close of the 18 th Dynasty. This systematic cover up and falsification continues with the subsequent rulers and various conquerors of Dynastic and Post-Dynastic Egypt/Kemit to keep the black African Anu People and their “rainbow” colored “Nine Bow Nation” contribution to ancient Egypt/Kemit’s great civilization hidden. Esoterically this is when Pharaoh lkhnaton\Akhenaten the last simultaneous Annu King and Aten Path Master set on the throne of Ancient Egypt/Kemit and then was driven out into Palestine and Syria after a long, bitter civil war. Thus Pharaoh lkhnaton\Akhenaten’s subsequent actions are known in history as those of Moses.”
Moses is then presented as an enemy of Egypt (i.e. indigenous black civilizations) rather than an enemy of foreign rulers of Egypt and foreign religious system. Rather than a liberator of the Annu, Moses is presented as the liberator of the foreign Hyksos invaders now styled “Israelites”. This has created massive confusion today.
According to Diop,
“Fourteen hundred years before Rome, Egypt created the first centralized empire in the world. . . . One can hardly imagine, today, the degree of centralization in the Egyptian empire and the efficacy of its administration.
‘Royal messengers” went through the different regions of the empire delivering messages from the Pharaoh. The generals were in charge of regularly making inspection tours in the conquered territory. ‘A royal postal service circulates over roads created by the Egyptian administration, staked out with military stations and water tanks for resupply.’ The king maintained personal relations with his vassals and each year made inspection trips throughout the whole empire:
the children of vassal princes were taken ‘hostages’ and educated in Egyptian style, at the court of the Egyptian emperor, in order to teach them Egyptian manners and tastes and to assimilate them to Pharaonic culture and civilization.
In addition to the compulsory annual tribute representing the collective tax of the whole conquered nation, evaluated according to its wealth, the vassal owed other types of ‘help’: gifts to the royal messengers, sending slaves (generally women) to the Egyptian king each time the vassal addressed the Pharaoh to ask a favor of him. The Pharaoh could at any moment require money, chariots, horses, compulsory war service; the vassal was constantly under the orders of the Egyptian generals. The Pharaoh judged and arbitrated conflicts between vassals; he could order one of them to arrest a disloyal peer. The vassals enjoyed only internal autonomy; in fact, they had lost their international sovereignty: they could not directly deal with foreign lands. If his territory were invaded, the vassal had to report without delay to his lord, his sun, his god, the Pharaoh. He was declared a felon and beheaded if he separately made peace with an enemy of the Pharaoh. The felonious or supposedly guilty vassal was called to appear before Pharaoh’s court to justify himself, failing which Pharaoh sent a faithful vassal to bring back the guilty one with his entire family in chains.
The Pharaoh, being the incarnation of the divine KA, legitimately (?) exercised the power that he received from the God Amon-Ra, creator of the universe, in order to maintain justice, peace and law among mortals. The theory of individual will as a source of authority never existed in Egypt. All the peoples had to obey Pharaoh Thutmose III, according to the divine will of Amon-Ra, who was not only the national Egyptian God, but God of the whole universe, his creation: that is what is affirmed by the Karnak stela, on which the 110 conquered states are enumerated:
‘I have given you power and victory over all the nations you have conquered the rebel hordes as I commanded, the Earth in its length and its breadth, the peoples of the West and of the East are your subjects, no one was subjected to your majesty without myself having been your guide, so that you would succeed. All the peoples come, bringing tribute to you on their backs, bowing before you as I have ordained.’
This was the philosophy of power that Thutmose III invented in order to create the first true empire in history: ‘The king in the righteousness of his heart, reigns, accomplishing the divine will.’ ”
SUMMARY
1. The Original People of the Hapi (Nile) Valley did not have a concept of original sin or salvation. Instead, they had the concept of abundant life in the here and now and the maintenance of Ubuntu.
2. The indwelling Divine Intelligence taught these original people, called Annu, all the components of civilization as proven by the emergence of the first civilization known as the “Old Kingdom” in Egypt.
3. The Third Dynasty in Kemet (Egypt) codified the spiritual teachings and practices of the pre-Kemetic Annu people at their school called “On” in the Bible. There, they had as its most important object, the deification of man, and taught that the soul of man if liberated from its bodily fetters, could enable him to become godlike and see the Gods in this life and instructed initiates into the step-by-step process of realizing one’s divinity (i.e. created in the image and likeness of God).
4. Corruption of the original teachings in the Third Dynasty resulted in a false doctrine of the “Salvation of The Soul” upon death regardless of a person having entered or completed the esoteric Science of Spirituality System.
5. The false doctrine was propagated by the Theban Sorcery Lodges that emerged as rivals of the Annu School at On through the papyrus scrolls known as the Per Em Hru This led to the concept of the absolute divine right of the king to rule - king as God instead of king as vessel of God to serve the people - the disruption of Maat, crime and corruption causing a revolution and the fall of the Old Kingdom in 2181 BCE.
6. Society was transformed and weakened as a result during the Middle Kingdom period that allowed for the Hyksos invasion and the Period of Foreign rule was from the Fifteenth to Seventeenth Dynasties of Egypt (c. 1650–1550 BC).
7. The history of the original people has since then been largely a history of subjugation that intensified with the first imperial conquests in the world led by Thutmose III.
THIS IS THE ORIGIN OF THE FALL OF THE ORIGINAL PEOPLE LIVING IN AFRICA.
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