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.
The Great Pyramid Texts - Graham Hancock Official Website Menu Home Books Visionary America Before Magicians of the Gods War God Entangled Supernatural Fingerprints of the Gods The Sign and the Seal Talks & Events Explore Bio Galleries Videos Archive Links Our Cloud Host Recommended Reading Blog Articles AOM News Desk Message Board The Great Pyramid Texts by Clesson H. Harvey Published 14th December 1999 | Articles 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. 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 … truncated (20,927 more characters in archive)