Contents

 

7          Foreword

11        A Letter from Vera Duran de Rachewiltz

12        My Encounter with Boris De Rachewiltz

 

I

 

COSMOLOGY IN ANCIENT EGYPT

 

18    1.   The Great Beginning - The God Ptah

24    2.   The Generations of Egyptian Gods

31    3    A Computations of the Gods

40    4.   A Computation located among Papyri

50    5.   Forty-two Deities and the Core of Time

69    6.   The Red Dragon in the Revelation of St. John

83    7.   The Ancient Egyptian Canon

94    8.   Two Astrological Movements

106  9.   The Hour of Life

111 10. Horus and the Four Officiants

121 11. A Journey towards Rebirth

130 12. The Representation of Ka, Ba, Akh and Shut

138 13. The Metamorphosis of Osiris

150 14. The Net and the Astral Fish

154 15. The Djed and the Circumnavigation

164 16. The Opening of the Mouth

170 17. The Phoenix and the Lotus Blossom

176 18. The Book of the Dead’s Sequence of Spells

191 19  Sceptres and Crowns

111 10. Horus and the Four Officiants

121 11. A Journey towards Rebirth

130 12. The Representation of Ka, Ba, Akh and Shut

138 13. The Metamorphosis of Osiris

150 14. The Net and the Astral Fish

154 15. The Djed and the Circumnavigation

164 16. The Opening of the Mouth

170 17. The Phoenix and the Lotus Blossom

176 18. The Book of the Dead’s Sequence of Spells

191 19  Sceptres and Crowns

 

II

 

THE I CHING PRINCIPLES AND THE CABALA

 

199 20. The I Ching and Its Origin

204 21. The I Ching : Primary Sequence of Trigrams

208 22. The I Ching : Secondary Sequence of Trigrams

212 23  A Synoptic Reading from I Ching’s Trigrams to Egyptian Gods

217 24. The I Ching Mandala and Hits Balancing

225 25. The Cosmic Egg

234 26. The Solstitial Mythologem

241 27. The Correlation of the Solar Gardens

248 28. The I Ching Unified Mandala and the Sefer Yetzirah

262 29. The Supreme Pole and the Egyptian Oneness

 

III

 

DIVINATORY HANDBOOK

 

269 30. The Key for Access to the Egyptian Book of the Dead’s Spells

271 31. Three Divinatory Methods

276 32. Divinatory Spells

330 33. Divinatory Examples

334      Complementary Hexagrams

336      Notes to the text and bibliography

367      Index of the illustrations

370      e-mail from Zahi Hawass

371      About the Author

 

 

FOREWORD

 

It is probably true quite generally that in the history of human thinking the most

fruitful developments frequently take place at those points where two different lines

of thought meet. These lines may have their roots in quite different parts of human

culture, in different times or different  cultural environments or different religious

traditions: hence if they actually meet, that is, if they are at least so much related to

each other that a real interaction can take place, then one may hope that new and

interesting developments may follow (1)

 

 

A new method for gaining access to the Spells contained in The Book of the Dead, best defined as ‘‘Book of Spells for Going Forth by Day’’(2) is introduced here for the first time ever, following the intuition of  W. Heisemberg above mentioned.  This method explains the faculties that one’s consciousness,  in acceding to  enlightenment, can also activate in life in symbiosis with the hierarchies of the Pharaoh,  in so far as the mystical expression of a path of power aligned with the rising of Sothis star, point of reference for ancient Egyptian esoterism. Usage of the Egyptian text will allow one to obtain knowledge about his own karma, the destiny in transformation, in the light of initiatory symbolism.

The Egyptian Book of the Dead, already defined in cursive hieroglyphs of the Coffin Texts of the eleventh (2134 -1991 B.C.), and twelfth dynasties, (1991-1778 B.C.), is founded on astrological heavens described in sequence, that look to the dawn of the Sothis star, point of reference for the systems, in its heliacal rising on the ancient Spring equinox, in connection with the ‘decan’ doctrine. The word ‘decan’ originates from the Greek language and indicates those stars governing over the 10° sections of the ecliptical circle of the Zodiac. Hence, there are three ‘decane’in each of the twelve  30° zodiac signs and therefore  36 for the whole  360° circle. Access can be allowed to the ancient Egyptians’ Spells for Going Forth by Day in the context of the metaphor of the virtual irradiation of the Sun god who is transported by sacred barques through different planes of manifestation which are revealed as ba, akh, ka, and shut, these being meant as heavenly powers in action in the splendour manifested by the Egyptian gods that follow in the footsteps of Osiris. Whilst the myth of Osiris embodies the power of the Sun God which is bequeathed to him in the same way just as it is to each one of us, the myth requires Spells whereby esoteric symbols glitter in similar fashion the facets of a diamond by way of partially reflected lights. The divisions in texts and their corresponding numerations provided by K.R. Lepsius in the ‘Saitic Review’, the only one to have reached us complete, coincide with the caesuras which separate one spell from another in the Turin papyrus. These caesuras outline an initiatory division determining an oriented sequence where universal archetypes, represented in images of Egyptian gods, depict a ‘mandala’ which is a Sanskrit word used for indicating a design symbolically representing the Cosmos. The ‘mandala’ shows, inside its own circularity, archetypes that are placed in a reciprocal relationship within a system of coherent symbols. Whilst a symbol which is universal and guardian of the same images for many generations is meant as a archetype, in becoming a collective representation it takes on power insofar as the depositary of the experience of a group or era, floating through time and permeating the unconscious, though every now and then the archetype may be reborn in the consciousness of the individual. A relationship is thus produced between the person and the joining up of symbolic figures in reference to the selfsame archetypes which are the key to each culture (3). The ‘mandala’ is therefore an esoteric circle, an alchemic enclosure. Numinous force ratios are coded within the symbols inside the sacred enclosure. On its outside the oriented symbols operate and transform into images in germination placed in charge of a reality in transformation that is subordinate to the non-active immanent centre of the ‘mandala’. It is the wizard or reader priest who by positioning himself as the conscious hub of this wheel in germination sets off by himself the symbols of transformation by way of the archetypes and their numbers (4), and thus orienting the sacred wheel of realness (5). The initiatory similarities that the Egyptian revelation share with other cultures are illustrated in transversal fashion. Detailed references to Hindu, Sumerian-Babylonian, Jewish, Arab and Christian traditions - the latter outlined in St. John's Revelation – give support to my purpose which is that of retracing a numerological semantics as a bridgehead for the diverse esoteric syntaxes that have existed over the centuries. Since the coded mandalas governing as well the fundamental numbers and symbols of the two ancient Chinese and Egyptian cultures are parallel, by illustrating the key for access through I Ching numerology  with the use of the Jewish cabalistic matrix so as to bring to life the archetypes  in the mandalas, the secrets of the Egyptian Book of the Dead will be revealed,  these also being useful for an understanding for divinatory purposes which  are expressed in the individual chapters, or Spells of Going Forth by Day,  in a progressive and coherent unfolding of forces for those who, like Osiris,  perform the magical steps.

I have used the numerology of the I Ching / the ‘‘Book of Changes’’, working on a computer programme for accessing the Egyptian Book of the Death, both these texts being astrologically oriented. This is possible since the ‘lines’ of the hexagrams of the I Ching are synthetic symbols of numbers which in their turn are grouped in coded trigrams within the square matrices of Chinese cosmology, these numbers and matrices being reproduced in likewise precision in Egyptian cosmology of the Book of the Dead. At the end of the work a numerical computerized sequence will be presented containing the  4,096 combinations provided by all the I Ching hexagrams, i.e.  64 hexagrams multiplied by the number produced by all the possible transformations in the 64 hexagrams. The formulas are governed in a unitary perspective by the number 9,192 which is result of the sum total of all the possible combinations of the 64 hexagrams that change according to a straight motion, which is to say 64 x 64 = 4,096 plus all the possible combinations of the  64 hexagrams that change in a specular reverse motion, renewing the 64 x 64 = 4,096 cycle.

Thus 4,096 + 4,096 = 9,192. This value shows the number 9 at the head of the nine thousand combinations and which designates the successive combinations of the 192 yang and  192 yin lines that form the basis of the oracle’s structure.

Each I Ching’s hexagram and its change has its correspondence in the keys of access located in the Turin papyrus by means of which it is possible

to perceive the levels of light in transformation and thereby the personal karma function expressed in Ancient Egyptian symbols.

Included here are some examples of divination reading. I have, as above, called Spells the succession of ‘Chapters’ in Ancient Egyptian Book of the Dead in order to render its meaning and clarify its original use.

 

Notes

 

1- WERNER HEISENBERG, Physics and Philosophy, Chapter XI, p. 187. Harper & Row, Publishers.

New York, New York, USA.1962

2- BORIS DE RACHEWILTZ, Il Libro dei Morti degli Antichi Egizi, introd., Mediterranee, Roma, 1986.

3- Cf. C. G. JUNG, Gli archetipi dell’inconscio collettivo, p.5-36 - Vol.9 - Gli Archetipi E L’inconscio

Collettivo, Bollati Boringhieri, Torino 1980.

4- Cf. C. G. JUNG, Il simbolismo del mandala, p. 348-352. Vol.9 - Gli Archetipi E L’inconscio

Collettivo. Bollati Boringhieri, Torino 1980

5- Cf. M. L.VON FRANZ, Le tracce del Futuro divinazione e tempo, p. 87-91, Red, Como 1986,

The Authoress adopts the intuitions of C.G. Jung in relation to collective unconscious. The Authoress

considers the Archetype of the Self as an active center of command that governs the relationships

between the other archetypes, i.e. collective unconscious as a field of psychic energy

in which the ‘‘numerical rhythm of the Self which is the basis of mathematics for all divination

techniques becomes alive’’.

 

 

                                                                                              THE UNIFIED MANDALA OF I CHING

 

                                                                                                                                       UMBERTO CAPOTUMMINO ©

 

 

 

Commentary on Unified Mandala of the I Ching:

 

The numbers from the eight trigrams, attributed according to the pertaining codes (1), are selected by the computer on the progressive composition order into the two hexagrams and inscribed in the squares of everyone matrixes of Primary and Secondary sequences according to the original position’s order allotted to them. The matrixes, in receiving the numerical values of the trigrams from each hexagram, act as a hypostasis in which the germinating forces of the hexagrams are moved by transduction in new positions into the magic squares. This procedure make up the Unified Mandala of I Ching. After the combinatorial calculations involving the trigrams within the superimposed matrixes, it is necessary to add the numeric values of the all yang and yin lines of the original hexagrams and lastly their number of order which is listed in the I Ching King Wen sequence. Ultimately, a parallel mandala generated by complementary hexagrams to those given -on the basis of the Shao Yung tables- is matched to each pair of hexagrams according to the Geomantic Compass (ill. 87- below). According to this table in the I Ching’s Unified Mandala the hexagram n. 1 with its homologous hexagram n 1 is associated with the hexagram n. 52 with its homologous hexagram n. 52 from the progressive sequence.

The energy emanated inside the I Ching’s Unified Mandala is distributed in the four Primary and Secondary Sequences matrixes that govern it. Once all the calculations are completed, the value obtained from the result is unloaded by cycles of 180°, since 180° x 64 = 11,520 which is the number that register all the possible combinations of movements by the I Ching stalks in the oracular practice connected to cosmic events.

[ R.Wilhem , I Ching, Ta Ciuann , Chapter IX-5]

In the Egyptian Book of the Dead (Ani papyrus) the Spell 180 indicates the solstitial axis which, inscribed on the sphere of the Cosmos, is ruled by the Osiris who ‘‘presents his scepter to the star spirit of Orion’’, and the turban (‘Nemes’) to Him Whose Name Is Hidden’’(2). And he claims: "I am the Son and Heir of Re, I am the mysterious Phoenix"(3).

Once the correspondence of Spell 180 Formula in the Book of the Dead with the solstitial axis is established in the hexagrams 1 - 1, whose calculation process results 180 - value that marks the solstitial axis also in the Chinese system of the I Ching - it follows the association of each hexagram and its change with all the other formulas of the Book of the Dead by means of a computer elaborated numerical series.

If the number obtained is greater than 900, with decreasing in cycles of 180° the entire novenary potential (that comes from 180 x 5 = 900) is subtracted (for example, 901 – 900 = 1). If the number obtained is equal to or less than 900 and greater than 192, a series of 180° is deducted for the purpose of penetrating inside the Egyptian initiatory path, since 192 is the total number of the spells of the Book of the Dead (4). Thus we have 16 x 12 = 192, this number also expresses the key to the rotation of the magic squares of the I Ching already described by the product 24 x 8 = 192 (see p. 218 - below).

The series of computations begins with hexagrams 1 - 1 (with the complementary hexagrams 52 - 52) whose result is 900 which, as explained above, when deducted becomes 180 -number related to the solstitial axis.

The computation ends with the hexagrams 64 - 64 (with the complementary hexagrams 12 - 12) whose result is 1,038  which becomes 138 when subtracted as explained above. Subtracting the latter number from 180° we will have 138 – 180 = – 42.

This relationship reveals the link that unites the number 64 in the I Ching entitled ‘‘Before Completion’’, with the Origin of Time expressed by hexagram 1, Ch'ien, ‘‘The Creative’’, by means of a retrograde path of 42 steps on the Geomantic Compass (ill. 87 - below).

The divinatory outcome is referred to the symbology of the heart placed on the sacred Egyptian Scale (ill. 13 - 14 – 15 [ in the book]). Nehebu-Kau, serpent god who runs the heavenly ka and manages both the haty and ib heart functions, is guided by the god Ihi, who is in charge of the lunisolar circuit as lord of the heart, that set in motion the magical hours and whose powers are explained in the Divination Index following the tables.

 

Notes

 

1 In the explanatory model presented, p. 260-261, the Mandala is animated by the first of the hexagrams, The Creative, n. 1 represented by six yang lines. Each constitutive trigram can be extrapolated four times by counting from below. Also considering the replication of this hexagram, which we have defined as ‘homologous’, by repeating the operation, we obtain

another four trigrams, eight values in all. For each hexagram and its homologous, the numbers assigned to their trigrams, named in the overall plan, for the Primary Sequence, with a, b, c, d, e, f, g, h, for the Secondary Sequence with a', b', c', d', e', f', g', h' are transduced into operative places pertinent to the hypostases of the respective aforementioned Sequences marked on the edge of the magic squares. These Sequence’s places are thus animated into their original order by the specific values of the trigrams of each hexagram and his change, of which the Sequences’ places borrow and transform the original karma. At the same time the same operation is performed with each hexagram complementary to the one obtained: The Mountain n.52, according to the pairing of the Geomantic Compass (ill. 87). The magic squares process the rotation of the Mandala in the right-handed and left-handed functions.

Finally, the values of the lines and the number of hexagrams are added according to the numbering order of King Wen.

The total 900 subtracted four times at 180° gives 180, marks the solstitial axis of the system.

 

2- T.G. ALLEN, The Book of The Dead Or Going Forth By Day, Spell 180, p. 191, op, cit

3- ibidem, Spell 180, p. 192

4- G. ROSATI (edited by) Libro dei Morti, p. 9, note 6: ‘‘Spells 191-192: T.G. ALLEN, in JNES

II (Journal of Near Eastern Studies) Chicago (1952). T.G. ALLEN, The Book of The Dead Or

Going Forth By Day, p. 2, op, cit. Cf. J.C. GOYON in Textes et Langages de l’Egypte

pharaonique, III, Le Caire 1974, 79-80)’’. Paidèia, Brescia 1991.

 

 

Ill. 87 - Geomantic Compass. 

The pairing  of  hexagrams  1 and 52  in  North-West  that the arrow indicates is the point of reference 

for a 42 step reverse course of the Geomantic Compass which leads off from the pairing of hexagrams 

30 and 1 positioned above in the South along the solstitial axis. 

(For the complete chart of the pairs of complementary hexagrams, see p. 334 [in the book]).

 

 

 

Extract from page 218:

 

If we now show the numerical values of Primary and Secondary Sequence trigrams in two cabalistic squares and then in a single square indicating the sum total of the superimposed trigram pairings from these two matrices we come up with the following summarizing squares whose numbers are:  2 + 4 = 6;  1+ 9 = 10;  5 + 2 = 7;  3 + 3 = 6;  5 = 5;  6 + 7 = 13;  4 + 8 = 12;  8 + 1 = 9;  7 + 6 = 13.

Time and space are manifested together in a unitary matrix. A magic circle born from a summarizing square reveals the dynamics of the number 24.

 

 

 

The square inside the magic circle is made up of nine chambers which contain the two sequences of eight trigrams. These same eight, though containing different numerations for the Primary and Secondary Sequences, bring into being new numerical values which are identified as virtual powers, allotting to number 5 la function of pivot. The sum total of all the numbers within the square is: 

6 +10 + 7 +6 + 5 + 13 + 12 + 9 + 13 = 81.

The number eighty-one is otherwise expressed by: 3 x 3 x 3 x 3 = 81.

According to Taoist philosophy going back to between the 6th and the 3rd century B.C., this number is sacred. The Tao Te Ching, considered to be a text handed down by the legendary Lao Tsu, founder of the Taoist philosophical school and religion, consists of 81 chapters. Tao, which means the Way, is meant as a path regulated towards Allness and therefore a Way also intended as an objective. Te means virtue and thus magic power. Ching means ‘The Book’. Thus the title should be expressed as ‘The Book of The Way and Magic Power’. The text already indicates a numerical and esoterical key to Taoism through the number of its chapters which is 81.

The Chinese word Tao also corresponds to Way in the metaphorical sense of a non-positional path or direction with regard to a person traversing destiny. In Taoist imagery the ‘Way’ does not choose any direction itself but, in so far as a coefficient of non-positional forces, allows itself to be traversed and regulates each movement contained in the totality. This secret is expressed in the summarizing square under consideration.

The numerical values of the Primary and Secondary Sequence trigrams in the square in fact converge ‘devoid of direction’ in a united number which represents their totality in the number 81.

 

                                                                      The Primary Sequence is in outer ring

                                                                      The Secondary Sequence is in inner ring

 

 

 

 THE KEY FOR ACCESS TO

 

THE EGYPTIAN BOOK OF THE DEAD’ SPELLS

 

There will now be introduce a prediction  method  that uses  a synoptic key to  convert  the hexagrams  of the  I Ching,  from the esoteric Chinese tradition, into numerological matrixes then elaborated by the computer,  so that every hexagram and its change will  correspond to one particular Spell of the Egyptian Book of the Dead. This is possible since the ‘lines’ of hexagrams of the I Ching are numerical symbols encoded in ‘trigrams’ that can be transferred into  the numerological matrixes of the magic squares  which are coordinated  to an astrological order handed down in the I Ching. Numerical symbols and matrixes reproduce structural relationships and analogies with the cosmology of the Egyptian Book of the Dead and enlighten Osiris in his coming forth to the day, developing his path of power. The I Ching’s Unified Mandala reveals the developing forces balancing themselves in the process of change and transformation. This secret method, revealed here for the first time, takes into account the transformation of both direct and retrograde hexagrams (1) and their unitary perspective (2). Once the hexagram has been obtained through the divination procedure, the lower trigram and the upper trigram may be identified through the charts of trigrams (see p. 275). In this way the number of the hexagram and - if it does not change - its homologous will be known. If the hexagram changes due to the transformation of the mutable lines from 1 to 6, the number of the new hexagram will be found consulting the same chart. The next steps are provided by the computerized programme that takes into account the derived hexagram: by bringing this change back to its root, it calculates the reverse process of the emanation. These two values are summed up to obtain the Gem of synthesis. If its number is n > 192 the computer produces a final reduction of this result by subtracting 180° cycles. The computer carries out this process and thus develops three divinatory numbers for each hexagram and its change, corresponding to three Egyptian Spells (3)  (p. 313-328 in the book).

 

Notes

 1- In this way we will obtain both the calculation of the hexagram’s entropy with its multiple message projected forward in time, and the calculation of the syntropy of the same hexagram, that is, its best reconfiguration in the cycle of return back to the origin of the information. The sum of these energies reveals and at the same time establishes the response that the circumstances express as a whole. In other words, the Archer metaphor applies: if He shoots an arrow into the Field, it can go in any direction desired by the bow wielder, but once the arrow hits the target, the Field of Experience is defined by the shot. The right and retrograde movement allotted to the hexagrams corresponds in the esoteric cabala to a dual energy aspect expressed by two forms by Metatron called the Prince of the Face who appears together with Sandalfon called the Prince of Shoulders. According to Avraham Abulafia, the two forms interact with powers that correspond inversely. The archangel Metatron’s emanations double up in the Face of YHWH: the first manifestation reveals itself in the potential which is inherent in the events of personal reality that takes place with a voluntary act in a right movement, so that the ‘face’ predominates on the ‘shoulders’. By in a complementary way, considering the ‘shoulders’ in relation to the ‘face’ one will know the roots of the events in their involuntary essence that are waiting to reveal themselves in the personal reality so that the Tetragrammaton may reign on Earth. This is explained in the following verse of Isaiah 41, 23: ‘‘Tell us what the future holds [lit. announce the letters of the ‘back’] so we may know that you are gods’’. Moshe Idel comments: ‘‘We have therefore understood how the agent can be known from the actions, the branch from the fruit, the root from the branch and the face from the shoulders.’’ Cf.: MOSHE IDEL, MAURIZIO MOTTOLESE, (edited by) Ša’are Sedeq - Le porte della Giustizia, Natan ben Sa‘adyah Har’ar, pp.429, 432. Op. Cit.

2- The number 9,192 which runs through the Spells in a unitary perspective is the result of the sum of all the possible combinations of the 64 hexagrams that change with right movement i.e. 64 x 64 = 4.096, added to this all the possible combinations of the 64 hexagrams that change with reverse movement, i.e. 64 x 64 = 4,096. Hence 4,096 + 4,096 = 9,192. This numerical value shows here the number 9 which is at the head of the nine thousand combinations set off by the combinations of the 192 yang and yin lines that are the basis of the structure of the oracle.

3- An operative parallel of this way of viewing things may be found in Rubric of Spell 164 of the Book of Dead whose chanting needs to be done over the composite image of the winged goddess Mut, mother of the Shakas emanations of the eight gods of Hermopolis, she is represented with three heads: one of the lioness goddess Pakhet with the Double Feather, another with a human face and the Red and White Crown, the third as a vulture with the Double Feather, a phallus and the claws of lion. The goddess Mut is accompanied by two figures of the god Bes, each of which has a head with two faces: one of a man and the other of a Falcon with the Double Feather on the top of it.

  

 

Divination Key

 

HATY HEART - IB HEART - EYE OF  RE

 

The First Spell, Haty heart, is produced by the hexagrams read in a straight motion: from the hexagram obtained to its change. It reveals the creative will of the seeker who elaborates his personal experiences in a spatial and temporal context, where he acts in accordance with the power of the Egyptian Gods.

 

Divinatory meaning:

 

Aura of the self. Manifestation of Osiris together with the Solar Realm.

 

The Second Spell, the Ib heart, is produced by the hexagrams read in reverse motion: from the change to the first obtained hexagram. It reveals the concurrent causes of events in time and space, illuminated by the sunlight of the Egyptian Gods who interact with the will of the seeker.

 

Divinatory meaning:

 

Irradiation on the field. Manifestation of the collective aura of the Egyptian Gods arising with Re in the Hour of Life.

 

The Third Spell, the Eye of Re is the Gem of synthesis born from the sum of the other two Spells. It reveals the access to the supernal and stable plane through the cohesion of the multiple souls ka, ba, akh and sheut (the shadow) who govern the development of the events considered in their consecutive time / space interaction with the cycle of Re.

 

Divinatory meaning:

 

The One in the Barque of Time, which is to say the manifestation of the guiding Gods who preside over the Mysteries, Lords of the Gate ways, Heralds of destiny in transformation of Osiris.

 

The overall divination evaluation takes into consideration the positional response of Haty heart (First Spell) which interacts with the non-positional response of Ib heart (Second Spell); the destiny in transformation is then announced in the light of the Eye of Re (Third Spell), the unitary synthesis being obtained by the interaction of the three Spells.

 

 

DIVINATORY EXAMPLE

 

Divination for the election of the President of a State

The candidate (A) is opposed to the candidate (B).

A week before the election, a friend of mine tosses the hexagrams by means of the coins:

Does candidate A win? Hexagram 3 changing to 42 -> Egyptian Spells: 74 - 86 / 160.

 

Spell 74: Sokar stands erect on his legs on a sledge between two sphinxes in the cave. Osiris ascends gloriously and shines on the Constellation of the Hip. He slowly paces on hidden beaches against those with voracious mouths.

 

Spell 86: Selkit, sacred swallow, daughter of Re, leads the Guardian of the Celestial Belt, advances as a Messenger: she sees Horus helmsman in command of the Barque. The god in the mysteries of Kem he has placed his hands on the heart of Osiris, crosses

the Portal of the Lord of the Cosmos justified and goes out daily on his legs in the Iaru-Fields, overthrows the opponents.

 

Spell 160: Thoth gives a Wadj-papyrus scepter. The Lord Osiris of Heliopolis is welcome to Pu. Shu advances towards him who manifests himself in his name in Neshem, He makes his abode in the enclosure of the Great God. Emanation of Atum in his Eye.

 

Does candidate B win?

Hexagram 12 which changes to 21 -> Egyptian Spells: 133 - 141 / 94

 

Spell 133: Osiris sails in the barque of Nut to the eastern horizon of Heaven and the Ancient ones step onwards at his voice. He is the solitary One who comes forth from the primordial womb of those who are in the presence of Ra. Lord of the Oar. Golden hawk of great shapes.

 

Spell 114: initiation of Osiris in the heart of Re. He acquires might, knowing the names of the Gods of the South and of the North, of the Gods of the Two Caves, of the Guides of the Duat. It is said on the day of the New Moon, the god invokes the Doorkeepers of the gates to the East, places the Flame on the Brazier.

 

Spell 94: O Great Seer, the Akh of Osiris equipped with the writings of Thoth passes Aker who is in the kingdom of Set. The scribe of Thoth brings the dust of the Body of Osiris, fulfills the truth as established Horus Horakhty from the Two Horizons.

 

Divinatory evaluation:

the position of subject (First Spell) is compared with the non-positional value of the Field (Second Spell), destiny announces itself in the balance between the conditions  on the third Spell.

 

Divinatory evaluation about the candidate A:

 

Sokar it is hauled by two sphinxes in the cave, likewise Osiris ascends gloriously and shines on the Constellation of the Hip at the end as in the magic round of the Heaven. (First Spell 74); Selkit sees Horus in command of the solar Barque, in the Iaru Fields, overthrows the opponents. (Second Spell 86); at the end Thoth gives a Wadj papyrus scepter. The Lord Osiris of Heliopolis is welcome to the district of Pu (Spell 160).

The candidate A is the winner.

 

Divinatory evaluation about the candidate B:

 

He as Osiris sets sail in the Boat of Heaven - Nut carrying the solitary One in the primordial womb those who are in the presence of Re, allusion to the beginning of becoming and the flow  of time (First Spell 133). The Guides of Netherworld (Duat) and the Doorkeepers  of the gates to the East, places the Flame on the Brazier. The candidate B is found and remains in the Hidden Earth Field (Second Spell 141). At the end the scribe of Thoth brings the dark dust of the Body of Osiris for the magic writing and announces his destiny as the great God says (Spell 94).

 

 

E- mail from Zahi Hawass: