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A Guidance fVom The Matter J

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Tne Egiptians Boole of Anubis Prayers Tor Tne Deceased


Anubis is the Greek rendering or the Tama-Retje "Egiptian*'word Anupu or Anup, meaning "Opener of the roads for the dead; the guide of the afterlife". The word Anubis is a cognate or the ibis and comes from the word Hannabeach meaning "The Awakencr or The Etarker". The Aramic Hebrew

name Enoch has the same derivation and means "The Seer or Initiate"; the awakener is such, 'One is Conscience', therefore,

Anubis or the state or Conscience, is alwaus present at the Judgment time and in the Hereafter.

Anubis is depicted as the Neb "Master" of the silent land Amun-Re, who is the guide to the west road. Atum-Re, is raised in associating with the Usa "etje of Re - "Ra", as the guide to the dead. He watches the balance in the Judgment Hall of Asaru,

CJsir "Osiris". Atum-Re is also depicted as the deity of the rituals of the tomb, who presides over embalming rituals. And receives mantj pleas of mortuary prayers recited on behalf of the deceased Tama-Retjeaat "Egiptians". In The Pyramid Texts, Anubis was described as a son of Re and given a daughter, a Goddess of Preshness. In time he lost both of the attributes and became part of the Osirian Cultic Tradition. As a child, Anubis, the son of Nepthys, and Asaru, Usir "Osiris", was abandoned bq his mother and raised bu his stepmother Aset, Auset "Isis", until he became of age. Anubis

then accompanied Asaru and aided Aset, when Sutulch "Set" slew Asaru and dismembered his corpse. This is when Anubis invented the Mortuary Rites, talcing in the 'Kite of the "Neb" Master of the Mummu Wrappings'. Anubis henceforth ushered in the deceased to Asaru's Judgment Halls, and remained popular in all periods or Tama-Reye "Egiptian" history, even in the time when the foreigners dominated Tama-Re. Anubis' symbol is the blaclc jaclcal-headed dog, with a buf.hu tail or a man with the head of a jackal or dog. The blaclc jackal dog has always been a symbol associated with Tama-Re "Egipt*, however, there is no such species as a black jackal; refer to A.ELO. Magazine vol. 1 edition 5 Jan. ZOOO issue; The Jackal Dog, And The Reason Why You Wear Eilack At Funerals' The real reason why the black jackal is depicted as black can on[y be revealed to those members of The Ancient Egiptian Order. Have you ever heard your grandmother say, "Listen to those
r do: s howling in the night. Somebody must have died'. This is - ^ J <T7 J/

The search dog, or the jackal, is symbolic in aiding Aset Auset "Isi's", in finding the M- boc/yparts of Asaru, Usir "Osiris"1 body, from that point on, the jackal, which in fact is not black by natural color became synonymous with the mascot that guides you through death of the realm of eternal darkness, the state of deity. For in all religious beliefs, Cod, Y.H.W.H., Allah, Thehos were in darkness when he said, "Let there be light1'in the old testament, Genesis 1:5; so the Aunal"natural"aocx^e. is Darkness. In fact, light is synonymous with temporarily existing. The light is the light in man as mentioned in the old testament, Genesis 2:/, when it speaks about the 5a "soul", which is called K.bahee, in aramic hebrew, meaning "alive, life, living thing". This light is the central sun of the solar plexus found in CJnnuaat "human beings"; and when that lesser light goes out, one is declared Mawut "dead". Light is the light of the world that you are in, chaos; and darkness is that world that one returns to, supreme balancement.

because the canine "dog" has a keen sense of smell. He is the retriever, thus he howls the sound HUWA before death visits. Not only does the dog sees and hears in this physical world, but he also has senses of the spiritual world as well. Did it ever ponder you why a dog is chosen to lead a blind man? Think about it. The blind man is in darkness, and the dog is chosen to lead him and becomes the blind man's eyes. The canine "dog" is chosen to lead the blind man because he hears the sounds that the human ear can't hear, thus he protects the human being agninst on coming dangers beyond his senses.

In ancient Egipt, death was not look upon as the time for mourning but as a natural cycle of life which is unlike some civilizations of the west. The western society has not confirmed existence after death, thus they are scared to make that transition. On the other hand, the Egiptians firmly acknowledge in an afterlife or reincarnation of cells which led them to build great monuments as tombs for their deceased ones. At death, the Neter Anub/s, symbolic of the jackal, serves as the messenger between the heavens and hell, and is called the Neter of the

Dead, the conscience which awakens us to our personal responsibility and approves that which we do right knowingly and disapproves that which we do wrong. The deity Anubis also weighed the heart of the deceased against the feather of Maat "justice", which determined if the 5a "soul" of the deceased woula continue its journey to the Mendjet "the baric of Re", symbolic of Nibiru, talcing them to the underworld; or become a prey for Ammit, the serpent, also known as Apophis. To the western society this concept would be considered heaven or hell, again showing that theu stole their heaven and hell concept from the Cgiptians. Ceremonies were performed over the deceased, or magical spells were recited, enabling the Tama-reyeaat to invoke protection to help the deceased on their journey to the after life. The Tama-Reyeaat jackal headed mask symbolic of Anubis. This book entitled, "The Egiptian 5ook Of Anubis, Prayers Tor The Deceased" is a book of vignettes somewhat like the ones that you could find on the walls and tomb of the coffins, which the Ancient Egiptians placed with their dead in order to help them pass through the dangers of the underworld and attain an afterlife of the Egiptian An "heaven".

Pratjers Tor Comfort And Consolation

Support us, when we are silent through grief.1 Comfort us when we are bent down with sorrow! Help us as we bear the weight of our loss! O Neteraat, when we are weak, be the staff we lean on, be the shelter we stand under, The Neter Anubis

"Egiptisns" had many magical rites called Spells of Magic. This way, one would be protected against the foes of "Re11 until one reached it's final destination. The inscriptions that are actually written on the inside and outside of the coffin would further ensure the safety of the E>a "soul" of the deceased. Some of the Pyramid text uttered hymns and addressed it to various deities, while other hymns were related to the Aun-Ra "opening of the mouth ceremony", which was performed on the mummy and the tomb statues during the funeral rites, with the offering ritual which was carried out after the burial. The Aun-Ra "opening of the mouth" ceremony was to restore to the deceased the use of his or her senses bringing him or her to life; resurrection. The A'aferti "Pharaoh" would perform this ceremony wearing the

O Neteraat, give me life in mu heart, and life in rny tongue, and life in mtj hearing, and life in my sight, and life in mu feeling, and life in all mi) Dodtj, and life before me, and life behind me. Give me, I pratj thee, life on mu right hand, and life on mu left hand, and life above me, and life beneath me. O Neteraat, increase the life within me and give me life

to be me and u.ou.

Anubis performing the opening of the mouth ceremony, vhich restores life to the A'aferti for the next world

He who called to the Neteraat from the depths of his heart, will find his abode in the clear

-a,

i'tity

O Shu, father of the Le-ul "sky", hear us and make us bold. O Geb, father of Ta "the earth", hear us sLies of love; and that his own heart is the sun "Re". and give us support. O Atum-Re, spirit of the east, send us tjour wisdom. O Anun-Re, spirit of the

south, mau we walk qour| path of life. O Amun-Re, *-/ *_/ spirit of the west, mau we alwaus be readq for the
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long journey. O Atun-Re, spirit of the north, purify us with ^jour cleansing winds.

The A'aferti Anlchaten and his A'af erti giving praise to the Sun

The Neter Of The slo,, Shu

The Neter of The Earth, Geb

O Atum-Re! Refresh and gladden mu spirit. Plirifu mu heart. Open mu mind. I lau all mu affairs in thy hand. And teach me how to talce control of them. Thou art my true guide and my refuge. I will no longer be sorrowful and grieved; I will be a happy and joyful being. O Atum-Re. I will no longer be full of anxiety, nor will I let trouble harass me. I will not dwell on the unpleasant thines of life. O Atum-Re. F o Thou art kinder to me than I am to myself. I dedicate myself to thee, Hierophant.

bestow, O Atum-Re, this grace upon us, that


C!V>

< . >if v ' v \ <

in the three schools of suffering and learning, we


Atum-Re

should learn self-concjuest as Muslims, and through sorrow as Hebrews, even if it be against our will as Christians, learn self-control as Nuwaupians.

Tne Supreme Grand Hieropnant The Master Re, blesses uou and keep uou; the master Re makes his face shine upon uou and be gracious to tjou; tne master Re turns nis face upon uou and gives uou peace in his warmth. The master Re is the sun.

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All thing's < > pass - r

A sunrise Atum-Re does not last all morning. All things pass. A cloudburst does not last all day as the noon sun comes, Atun-Re. AH things pass. Nor sunset, Amun-Re, all night. Wnat alwatjs changes? All things pass.

Earth, sky, thunder, moun-

tain, water, wind, fire, lake. These change, and if these do not last, do man's visions last? Do man's i Ifusions? Take things as tneLj come. All things pass
Nefertiti giving praise to the sun the source of all life.

in the all.

O Atum-Re, the strength of the wealc, tre comfort of the sorrowful, the friend of the lonelu: J let no sorrow

Yaa Hotep

overwhelm me, nor anguish of heart turn me from thee. Grant that in the patience of hope and the fellowship of the Ancient Egiptian Order theu mau continue in thu service and in all goodlu living, until at length, thetj also attain unto fullness of life before thu face, through our parents, the Neteraat.

there be Hotep "Peace" in the higher regions; ma^ there be peace in the firmament; ma^ tnere be peace on earth. peacefully
ma^

May the waters flow

the herbs and plants grow peace-

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fulluj may all the divine powers bring unto us hotep member the Neteraat. "peace" and when it ends, we remember the Neteraat. when we are weary and in need of strength, we remember The supreme l-M-Hotep is hotep "peace". the Neteraat. When we are lost and siclc at heart, we May we all be in peace. May we all be in peace. When we have \ous we J ~* yearn to share, we remember the Neteraat. So long as we live, theu too shall live, for theu are now a part [ of us, as we remember them.
*-^

In the beginning of the ear

remember the Neteraat.

May we all be in peace, peace and only peace; and may that peace come unto each of us.

*~s

Hotep! Hotep! Hotep! Prayers For The Departed In the rising of the sun, Atum-Re, and in its going down, Amun-Re, we remember the Neteraat. In the blowing of the wind and in the chill of winter, we remember the Neteraat. In the opening of buds and in the rebirth of spring, we remember the Neteraat. In the blueness of the slcy and in the warmth of summer, we remember the Neteraat. In the rustling; o of leaves and in the beautu .j of Autumn, we re-

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O mu deities! J

O thou forgiver of weak<-5

pure water, and grant them to behold thy splendors (in the loftiest mount.

nesses!- Bestower of gifts! Dispeller of afflictions! Verily, I beseech thee to forgive the wea knesses of such as have abandoned the physical ga rment and ascended to the spiritual world.

The Mendiet 5oat which carries the deceased to the spiritual world
The Egiptian Purification Ritual wnicn trie Christians stole tneir concept of Baptism

O my deities!

Purify them from trespasses,

Give them rest with the devout and the just, in the place of the pasture of rest and of refreshment, of waters in the paradise. is with LJOU. We know name of the deceased

dispel their sorrows, and change their light of chaos into uour surreal darkness. Cause them to enter the
vx

garden of happiness, cleanse them with the most

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name of the deceased


_ _ ; _

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shed

the

frail

earthltj
*mjf

home this night to they perpetual home, to thine eternal bed, to thine eternal slumber.

mansion and departed this life to live hereafter in the realm of the Neteraat.
WOrL is done and

nnme Of the

name of the deceased

l~>aS

laid down the burden.


life's Struggle,

Prom the din and dust of


^as HG to the

name of the deceased

deathless world of peace and rest where the chaotic light fades in to peaceful darkness yet, the deceased name of

5&.e.s clearer than ever, where happiness


vl/ *_/

fails not. Our beloved has not died; onlu the bodu, which is tjet to live in spirit in a higher and nobler place than our thoughts can measure and minds can conceive. Let
nnme Of

^ jessed rest in everAnubis preparing the

lasting peace and \ou with thee, Neteraat.

name of >f the deceased

Sleep thou, Nawum "sleep", and away with thy


gOCSt home this night to

thy home of winter, to thy home of autumn, of


Spring, and of Summer; name of the deceased

Sorrow. Sleep thou, Nawum "sleep", and awau with I I ^x chq sorrow, sleep thou, Nawum "sleep", and awau ' | _/

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with thy sorrow,- sleep thou, beloved, in the bosom of Pa Kuluwm "the All".

Nawum "sleep", O sleep in the calm of all calm. Nnwum "sleep", O sleep in the guidance of guidance. N.iwum "sleep", O sleep in the love of all loves.

The shade of Mawuth "death" lies upon thy face, beloved, but the Anubis of death and grace has his hand round about thee; in the nearness to the trinity, Atum-Re, Atun-Re, Amun-Re; farewell to thy pains. Anubis stands before thee and Hotep

Nnwum "sleep", O Beloved, in the Neb of Death. Nawum "sleep", O beloved, in the Neb of life!

u tak

name of the deceased

home.

"peace" is in his mind...

*MBBis8^r4JiUj^aBa>iiME^

The Jaclcal which represents the Deity Anubis Anubis weighing the heart of the deceased on the scale of justice

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Life Puts Death In Confusion

Confused living people die. All are confused. All die. Now that puts all things in perspective.

I would Know whether after the parting of the Khat "bodu" and the 5a "soul" I shall ever know more *-/ than I now know of all that which I have long wished to know,- for I cannot find anything better in man than that he knows, and nothing worse than that he be ignorant.
Eternity, in Tama-re

When a child is born, all rejoice; when someone iies, all weep. We should do the opposite. Tor no bne can tell what trials and travails await a newborn thild; but when a mortal dies in peace, we should re-

This life of light is onlu a step to Neh-eh "eternity" of darkness. Tor that which we call

fcice, for he has completed a long journeu. And [here is no greater joq than to leave this world of [naotic light, faith, and belief; not knowing for now mat great time has come to know the real and final |uth; "is their life after death".

Mawuth "death" is but a doorwau in truth, a progress into Neh-eh "eternity".

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Do not seek death. Death will find uou and there \J Is no place to hide. Seek the road which makes death easier. In the last analysis, it is our Dahuth "knowledge" pf Mawutn "death" which decides our answers to all the Questions that life puts to us. death"? Our critical day is not the very dau of our Mawuth "death"; but the first dau of our life in the world of blinding lies, greed, fend hate. The whole course of our life is critical. When Amun hotep son Hapu was lying on his aeathbed, he said to his stuJent, who was weeping; r o bit;rly, 'Why do you weep? AH ny life has been given to me nerely that I may learn to
Amunhotep Son Of Hapu

"What happens after

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Wnen we are dead, and people weep for us r r and grieve, let it be because we touched their lives with beauty and simplicity. Let it not be said that

Birth does not lead to A'zumess "greatnc*"i but the cultivation of one's own self leads to g,rflit ness. And greatness leads to many problem. Mnnij I iroblems lead to much stress, and much stress leads one to an earlu death; so let others seek A'zumess
*_x

life was good to us, but, rather, that we were good to life.

"greatness". You seek Hotep "peace". A man's true wealth is the good he does in this world. That's the wealth of the man of belief and The light of a good character surpass-eth the light of the sun, a fool once said, and the radiance thereof, he believes. Whoso attain-eth unto it is accounted as a jewel among me, but a fool among K>ds. To refrain from evil, to achieve good, to purify one's mindthis is the teaching of the poor man. The teaching of the rich man is the same but, to achieve wealth, to control tjour own mind and to control the evil. Religion takes awau uour power; This world is like the front porch of the te mThe wise man, seeing what is agreeable, imitates it; seeing what is disagreeable corrects it in ;imself and others.

faith. The religious man, the true man of facts and truth, does more than just do good in the world. He creates with his wealth waus to stop evil in the world.

wealth gives uou power.

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pie before the world to come; prepare uourself in


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the temple that uou may enter the hallway of the real world.

To be what we are, and to become what we are capable of becoming, is the only end of life. To realize that we are all a part of Pa Kuluwm "the All" is the beginning of true living.

The Mendjet bark of Re "Ra", which is symbolic of Nibiru

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