THE PYRAMID TEXTS

Subject: Re: THE PYRAMID TEXTS, tr. Samuel A. B. Mercer
It has been 30 years since I did my research in Egyptology, while
I was studying at the British Museum. I checked my notes last night
and discovered that these online texts are indeed an exact copy of
Mercer's book of 1952. This is the best of all Egyptian texts, which
(texts) become more symbolic and difficult to comprehend as the
centuries passed and writing styles changed, albeit not much.

Can you understand the terms? The two most fundamental words are:
N., meaning water, and Nut, meaning female water. N.N. means double-
water, as in NuN (Joshua's mother), or "placing Prana in the Middle
Androgynous Shushumna Nadi (river)". Osiris means river.

This is a pretty easy text to understand as an explanation and a
praise of Rasa Tantra. Hieroglyphs are written in consonants, to
intentionally obscure secret meanings, as they can mean different
things according to the vowels one inserts. Horus, the Eldest Son, is
the Rebirth or Resurrection from being "Born Again of Water and
Spirit".

I found a passage of texts, said to be from Djoser's tomb, which I
don't remember to be in Mercer's book. I quote from my notes of
several years ago, in the following paragraph.

Concerning Joseph's prophecy, I can only add from the more ancient
Egyptian "Tradition of Seven Lean Years in Egypt", set in the reign
of Djoser (Joseph?), about the 28th century B.C.: "...They are the
two breasts, which pour forth all good things. It is the Nile, in
which he becomes young again. He fecundates the female. He renews his
virility, assuaging his desire... The starvation year will have gone,
and people's borrowing from their granaries will have departed... and
contentment will be in their hearts more than that which was
formerly." - From a book entitled: Ancient Near East, vol. 1, p. 26.
I have never seen a known, complete translation of the texts from
Djoser's Step Pyramid. I wonder why. Jai Om (Ankh, On, N.N.). - Swami
Tantrasangha

DJOSER'S (JOSEPH'S) PROPHECY Re: The Ancient Near East (vols. 1 & 2)
It is available from Amazon.com. Vol. 1, p. 26, contains Djoser's
Prophecy of the Seven Years of Famine, which is identical with the
Biblical Joseph's, except for the Tantric interpretation. Recall that
Djoser's Step Pyramid texts are not to be found, as far as I know,
except for this little passage, which can be found in its entirety in
the above book. I have been inside the burial chamber and there are
plenty of hieroglyphics on the walls. Could the reason for the
absence of a complete translation of Djoser's tomb texts be that
there is something "too heavy" about it. What do you think it might
be? Figure it out. - Sw. Tantrasangha
The Ancient Near East (Volume I): An Anthology of Texts and Pictures
by James Bennett Pritchard (Editor)

GET OVER IT & DRINK HER!

From the Sama Veda, Part I, Book I, Chapter I, Decade III - Agni
(literally "fire", figuratively the Holy Spirit). "I baptize you with
water, but one comes after me who will baptize you with fire..." - John
the Baptist.
13. "Kind be the Goddesses to lend us help, and kind that we may drink:
May their streams bring us health and wealth."

TEXTS OF UNAS

Subject: Re: PYRAMID OF UNAS TEXTS, PT. 2
I am not recommending that you read this text. In several places,
the following passage was repeated: 192: "In your name He-in-the-City-
of-Lakes, may your arms be about the meal, your daughter, and be
supplied with her (the meal)"! I find most Egyptian texts to be
inferior to the four Vedas (five if you count both rescensions of the
Yajur Veda), which, if one has the "key" from the Satapatha Brahmana,
that Soma is female seed and urine, the Vedas are thereby much more
literal. I am deleting this "Unas Pt. 2", because I don't want you to
waste a lot of time like I did with inferior texts. I think
Mercer's "The Pyramid Texts" is much better. Don't you? I also
deleted the "quack", Harvey's ridiculous commentaries on the Pyramid
Texts. - Sw. Tantrasangha

ALCHEMY

Subject: OVER 100 ALCHEMICAL TEXTS
http://levity.com/alchemy/texts.html
The Male is sulphur, and the Female is mercury. The Urine Fast is
the distillation. The body is the container. This is Medieval
Europe's way of describing Rasa Tantra, symbolized and allegorized in
such a manner as to escape the tortures and burnings of the
Inquisition, which persecution still exists, but only for a few
people, such as Swamiji. Interestingly, almost all Alchemical authors
before the Protestant "Reformation", were Catholic monks and priests,
the most notable which were St. Thomas Aquinas, St. Albert "the
Great", and Friar Roger Bacon, who spent years under house arrest, as
punishment for his writings. Sai Ram

The Paranormal in Digha Nikaya 2, from the Pali Tipitaka:

(The Four Jhanas)
"Quite withdrawn from sensuality, withdrawn from unskillful mental
qualities, he enters and remains in the first jhana: rapture and
pleasure born from withdrawal, accompanied by directed thought and
evaluation. He permeates and pervades, suffuses and fills this very
body with the rapture and pleasure born from withdrawal. Just as if a
skilled bathman or bathman's apprentice would pour bath powder into a
brass basin and knead it together, sprinkling it again and again with
water, so that his ball of bath powder -- saturated, moisture-laden,
permeated within and without -- would nevertheless not drip; even so,
the monk permeates... this very body with the rapture and pleasure
born of withdrawal. There is nothing of his entire body unpervaded by
rapture and pleasure born from withdrawal.

"This is a fruit of the contemplative life, visible here and now,
more excellent than the previous ones and more sublime.

"Furthermore, with the stilling of directed thought and evaluation,
he enters and remains in the second jhana: rapture and pleasure born
of composure, unification of awareness free from directed thought and
evaluation -- internal assurance. He permeates and pervades, suffuses
and fills this very body with the rapture and pleasure born of
composure. Just like a lake with spring-water welling up from within,
having no inflow from the east, west, north, or south, and with the
skies supplying abundant showers time and again, so that the cool
fount of water welling up from within the lake would permeate and
pervade, suffuse and fill it with cool waters, there being no part of
the lake unpervaded by the cool waters; even so, the monk
permeates... this very body with the rapture and pleasure born of
composure. There is nothing of his entire body unpervaded by rapture
and pleasure born of composure.

"This, too, is a fruit of the contemplative life, visible here and
now, more excellent than the previous ones and more sublime.

"And furthermore, with the fading of rapture, he remains in
equanimity, mindful & alert, and physically sensitive of pleasure. He
enters and remains in the third jhana, of which the Noble Ones
declare, 'Equanimous and mindful, he has a pleasurable abiding.' He
permeates and pervades, suffuses and fills this very body with the
pleasure divested of rapture. Just as in a lotus pond, some of the
lotuses, born and growing in the water, stay immersed in the water
and flourish without standing up out of the water, so that they are
permeated and pervaded, suffused and filled with cool water from
their roots to their tips, and nothing of those lotuses would be
unpervaded with cool water; even so, the monk permeates... this very
body with the pleasure divested of rapture. There is nothing of his
entire body unpervaded with pleasure divested of rapture.

"This, too, is a fruit of the contemplative life, visible here and
now, more excellent than the previous ones and more sublime.

"And furthermore, with the abandoning of pleasure and stress -- as
with the earlier disappearance of elation and distress -- he enters
and remains in the fourth jhana: purity of equanimity and
mindfulness, neither-pleasure nor stress. He sits, permeating the
body with a pure, bright awareness. Just as if a man were sitting
covered from head to foot with a white cloth so that there would be
no part of his body to which the white cloth did not extend; even so,
the monk sits, permeating the body with a pure, bright awareness.
There is nothing of his entire body unpervaded by pure, bright
awareness.

"This, too, great king, is a fruit of the contemplative life, visible
here and now, more excellent than the previous ones and more sublime.

(Insight Knowledge)
"With his mind thus concentrated, purified, and bright, unblemished,
free from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge and vision.
He discerns: 'This body of mine is endowed with form, composed of the
four primary elements, born from mother and father, nourished with
rice and porridge, subject to inconstancy, rubbing, pressing,
dissolution, and dispersion. And this consciousness of mine is
supported here and bound up here.' Just as if there were a beautiful
beryl gem of the purest water -- eight faceted, well polished, clear,
limpid, consummate in all its aspects, and going through the middle
of it was a blue, yellow, red, white, or brown thread -- and a man
with good eyesight, taking it in his hand, were to reflect on it
thus: 'This is a beautiful beryl gem of the purest water, eight
faceted, well polished, clear, limpid, consummate in all its aspects.
And this, going through the middle of it, is a blue, yellow, red,
white, or brown thread.' In the same way -- with his mind thus
concentrated, purified, and bright, unblemished, free from defects,
pliant, malleable, steady, and attained to imperturbability -- the
monk directs and inclines it to knowledge and vision. He
discerns: 'This body of mine is endowed with form, composed of the
four primary elements, born from mother and father, nourished with
rice and porridge, subject to inconstancy, rubbing, pressing,
dissolution, and dispersion. And this consciousness of mine is
supported here and bound up here.'

"This, too, great king, is a fruit of the contemplative life, visible
here and now, more excellent than the previous ones and more sublime.

(The Mind-made Body)
"With his mind thus concentrated, purified, and bright, unblemished,
free from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to creating a mind-made
body. From this body he creates another body, endowed with form, made
of the mind, complete in all its parts, not inferior in its
faculties. Just as if a man were to draw a reed from its sheath. The
thought would occur to him: 'This is the sheath, this is the reed.
The sheath is one thing, the reed another, but the reed has been
drawn out from the sheath.' Or as if a man were to draw a sword from
its scabbard. The thought would occur to him: 'This is the sword,
this is the scabbard. The sword is one thing, the scabbard another,
but the sword has been drawn out from the scabbard.' Or as if a man
were to pull a snake out from its slough. The thought would occur to
him: 'This is the snake, this is the slough. The snake is one thing,
the slough another, but the snake has been pulled out from the
slough.' In the same way -- with his mind thus concentrated,
purified, and bright, unblemished, free from defects, pliant,
malleable, steady, and attained to imperturbability, the monk directs
and inclines it to creating a mind-made body. From this body he
creates another body, endowed with form, made of the mind, complete
in all its parts, not inferior in its faculties.

"This, too, great king, is a fruit of the contemplative life, visible
here and now, more excellent than the previous ones and more sublime.

(Supranormal Powers)
"With his mind thus concentrated, purified, and bright, unblemished,
free from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to the modes of
supranormal powers. He wields manifold supranormal powers. Having
been one he becomes many; having been many he becomes one. He
appears. He vanishes. He goes unimpeded through walls, ramparts, and
mountains as if through space. He dives in and out of the earth as if
it were water. He walks on water without sinking as if it were dry
land. Sitting cross-legged he flies through the air like a winged
bird. With his hand he touches and strokes even the sun and moon, so
mighty and powerful. He exercises influence with his body even as far
as the Brahma worlds. Just as a skilled potter or his assistant could
craft from well-prepared clay whatever kind of pottery vessel he
likes, or as a skilled ivory-carver or his assistant could craft from
well-prepared ivory any kind of ivory-work he likes, or as a skilled
goldsmith or his assistant could craft from well-prepared gold any
kind of gold article he likes; in the same way -- with his mind thus
concentrated, purified, and bright, unblemished, free from defects,
pliant, malleable, steady, and attained to imperturbability -- the
monk directs and inclines it to the modes of supranormal powers... He
exercises influence with his body even as far as the Brahma worlds.

"This, too, great king, is a fruit of the contemplative life, visible
here and now, more excellent than the previous ones and more sublime.

(Clairaudience)
"With his mind thus concentrated, purified, and bright, unblemished,
free from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to the divine ear-
element. He hears -- by means of the divine ear-element, purified and
surpassing the human -- both kinds of sounds: divine and human,
whether near or far. Just as if a man traveling along a highway were
to hear the sounds of kettledrums, small drums, conchs, cymbals, and
tom-toms. He would know, 'That is the sound of kettledrums, that is
the sound of small drums, that is the sound of conchs, that is the
sound of cymbals, and that is the sound of tom-toms.' In the same
way -- with his mind thus concentrated, purified, and bright,
unblemished, free from defects, pliant, malleable, steady, and
attained to imperturbability -- the monk directs and inclines it to
the divine ear-element. He hears -- by means of the divine ear-
element, purified and surpassing the human -- both kinds of sounds:
divine and human, whether near or far.

"This, too, great king, is a fruit of the contemplative life, visible
here and now, more excellent than the previous ones and more sublime.

(Mind Reading)
"With his mind thus concentrated, purified, and bright, unblemished,
free from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge of the
awareness of other beings. He knows the awareness of other beings,
other individuals, having encompassed it with his own awareness. He
discerns a mind with passion as a mind with passion, and a mind
without passion as a mind without passion. He discerns a mind with
aversion as a mind with aversion, and a mind without aversion as a
mind without aversion. He discerns a mind with delusion as a mind
with delusion, and a mind without delusion as a mind without
delusion. He discerns a restricted mind as a restricted mind, and a
scattered mind as a scattered mind. He discerns an enlarged mind as
an enlarged mind, and an unenlarged mind as an unenlarged mind. He
discerns an excelled mind [one that is not at the most excellent
level] as an excelled mind, and an unexcelled mind as an unexcelled
mind. He discerns a concentrated mind as a concentrated mind, and an
unconcentrated mind as an unconcentrated mind. He discerns a released
mind as a released mind, and an unreleased mind as an unreleased
mind. Just as if a young woman -- or man -- fond of ornaments,
examining the reflection of her own face in a bright mirror or a bowl
of clear water would know 'blemished' if it were blemished,
or 'unblemished' if it were not. In the same way -- with his mind
thus concentrated, purified, and bright, unblemished, free from
defects, pliant, malleable, steady, and attained to imperturbability -
- the monk directs and inclines it to knowledge of the awareness of
other beings. He knows the awareness of other beings, other
individuals, having encompassed it with his own awareness. He
discerns a mind with passion as a mind with passion, and a mind
without passion as a mind without passion... a released mind as a
released mind, and an unreleased mind as an unreleased mind.

"This, too, great king, is a fruit of the contemplative life, visible
here and now, more excellent than the previous ones and more sublime.

(Recollection of Past Lives)
"With his mind thus concentrated, purified, and bright, unblemished,
free from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge of the
recollection of past lives (lit: previous homes). He recollects his
manifold past lives, i.e., one birth, two births, three births, four,
five, ten, twenty, thirty, forty, fifty, one hundred, one thousand,
one hundred thousand, many aeons of cosmic contraction, many aeons of
cosmic expansion, many aeons of cosmic contraction and expansion,
[recollecting], 'There I had such a name, belonged to such a clan,
had such an appearance. Such was my food, such my experience of
pleasure and pain, such the end of my life. Passing away from that
state, I re-arose there. There too I had such a name, belonged to
such a clan, had such an appearance. Such was my food, such my
experience of pleasure and pain, such the end of my life. Passing
away from that state, I re-arose here.' Thus he recollects his
manifold past lives in their modes and details. Just as if a man were
to go from his home village to another village, and then from that
village to yet another village, and then from that village back to
his home village. The thought would occur to him, 'I went from my
home village to that village over there. There I stood in such a way,
sat in such a way, talked in such a way, and remained silent in such
a way. From that village I went to that village over there, and there
I stood in such a way, sat in such a way, talked in such a way, and
remained silent in such a way. From that village I came back home.'
In the same way -- with his mind thus concentrated, purified, and
bright, unblemished, free from defects, pliant, malleable, steady,
and attained to imperturbability -- the monk directs and inclines it
to knowledge of the recollection of past lives. He recollects his
manifold past lives... in their modes and details.

"This, too, great king, is a fruit of the contemplative life, visible
here and now, more excellent than the previous ones and more sublime.

(The Passing Away & Re-appearance of Beings)
"With his mind thus concentrated, purified, and bright, unblemished,
free from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge of the
passing away and re-appearance of beings. He sees -- by means of the
divine eye, purified and surpassing the human -- beings passing away
and re-appearing, and he discerns how they are inferior and superior,
beautiful and ugly, fortunate and unfortunate in accordance with
their kamma: 'These beings -- who were endowed with bad conduct of
body, speech, and mind, who reviled the noble ones, held wrong views
and undertook actions under the influence of wrong views -- with the
break-up of the body, after death, have re-appeared in the plane of
deprivation, the bad destination, the lower realms, in hell. But
these beings -- who were endowed with good conduct of body, speech,
and mind, who did not revile the noble ones, who held right views and
undertook actions under the influence of right views -- with the
break-up of the body, after death, have re-appeared in the good
destinations, in the heavenly world.' Thus -- by means of the divine
eye, purified and surpassing the human -- he sees beings passing away
and re-appearing, and he discerns how they are inferior and superior,
beautiful and ugly, fortunate and unfortunate in accordance with
their kamma. Just as if there were a tall building in the central
square [of a town], and a man with good eyesight standing on top of
it were to see people entering a house, leaving it, walking along the
street, and sitting in the central square. The thought would occur to
him, 'These people are entering a house, leaving it, walking along
the streets, and sitting in the central square.' In the same way --
with his mind thus concentrated, purified, and bright, unblemished,
free from defects, pliant, malleable, steady, and attained to
imperturbability -- the monk directs and inclines it to knowledge of
the passing away and re-appearance of beings. He sees -- by means of
the divine eye, purified and surpassing the human -- beings passing
away and re-appearing, and he discerns how they are inferior and
superior, beautiful and ugly, fortunate and unfortunate in accordance
with their kamma...

"This, too, great king, is a fruit of the contemplative life, visible
here and now, more excellent than the previous ones and more sublime.

(The Ending of Mental Fermentations)
"With his mind thus concentrated, purified, and bright, unblemished,
free from defects, pliant, malleable, steady, and attained to
imperturbability, the monk directs and inclines it to the knowledge
of the ending of the mental fermentations. He discerns, as it is
actually present, that 'This is stress... This is the origination of
stress... This is the cessation of stress... This is the way leading
to the cessation of stress... These are mental fermentations... This
is the origination of fermentations... This is the cessation of
fermentations... This is the way leading to the cessation of
fermentations.' His heart, thus knowing, thus seeing, is released
from the fermentation of sensuality, the fermentation of becoming,
the fermentation of ignorance. With release, there is the
knowledge, 'Released.' He discerns that 'Birth is ended, the holy
life fulfilled, the task done. There is nothing further for this
world.' Just as if there were a pool of water in a mountain glen --
clear, limpid, and unsullied -- where a man with good eyesight
standing on the bank could see shells, gravel, and pebbles, and also
shoals of fish swimming about and resting, and it would occur to
him, 'This pool of water is clear, limpid, and unsullied. Here are
these shells, gravel, and pebbles, and also these shoals of fish
swimming about and resting.' In the same way -- with his mind thus
concentrated, purified, and bright, unblemished, free from defects,
pliant, malleable, steady, and attained to imperturbability -- the
monk directs and inclines it to the knowledge of the ending of the
mental fermentations. He discerns, as it is actually present,
that 'This is stress... This is the origination of stress... This is
the cessation of stress... This is the way leading to the cessation
of stress... These are mental fermentations... This is the
origination of fermentations... This is the cessation of
fermentations... This is the way leading to the cessation of
fermentations.' His heart, thus knowing, thus seeing, is released
from the fermentation of sensuality, the fermentation of becoming,
the fermentation of ignorance. With release, there is the
knowledge, 'Released.' He discerns that 'Birth is ended, the holy
life fulfilled, the task done. There is nothing further for this
world.'
http://www.accesstoinsight.org/canon/sutta/digha/dn02.html