The Journey in the Other World

according to Ancient Egypt Own

Images
and from
Internet
Music

I.·.P.·.H.·. Guillermo Calvo Soriano, 33rd

 Evidence and Metamorphosis of the Dead
from the Pyramid Texts and the Sarcophagus Texts

Temples, tombs,
and texts confirm
that Egyptians are
the Most religious of Men.

The oldest Book in the World reveals the Life before Life and Death
In the conceptual and symbolic sphere,
Death in the Universe of the Ancient Egyptians
is not comparable with our current considerations ...
 Far from hiding Death, they placed it in the center of their
metaphysical reflection, not as a sterilizing anguish,
but as a Focus of Metamorphosis where the Being can acquire
the Knowledge of its true Nature. This “Other Face of Life”
is as decisive as earthly existence; neither one nor the other
is negligible, the one is explained by the other and so on.
 Physical Death is not
a termination,
but a point of Passage
to an Other Universe.
The oldest religious Texts,
namely the Pyramid Texts
and the Sarcophagus Texts,
are dedicated
to this “After Life”
with metaphysical
and magical ritual
structures whose richness
and intensity
have often confused
analysts
of Religion Egyptian.
 This Geography of the Invisible
is made perceptible
by the symbolic texts
that do not derive from a Belief,
but from a Knowledge transmitted,
in particular,
by “the Great Seers” of Heliopolis,
who developed
the Formulas of the Resurrection.

Heliopolis Priest
 The Mutations that the Risen One carries out are evoked
to achieve a perpetual journey in the Regions of the Beyond, of
the Passage of the World of Life relative to that of Life in Eternity, of
the Trials that correspond to him and the Mutations of the Being
that are they produce in the Time and Space of the Hereafter.
The Journey to escape Annihilation has, of course, many obstacles
on its way. It is during the Earthly Existence that he must prepare
to confront them. To overcome the dangers and difficulties,
the Otherworldly Traveler does not put his hope in any Belief
but studies Books and Formulas
that are transmitted to him because of his effectiveness.
The Egyptian religious approach is based on Knowledge.
 Knowing, acquiring
a Science of Being,
possessing
the Effective Formulas
that will be the Sesame
in the Paths of the Hereafter,
are the indispensable steps
that every Living One
must undertake to prepare
for the Great Journey.
This Knowledge has been
carefully recorded
in the Religious Corpus.
 These texts are
a Knowledge in Action,
forming a kind of Practical Manual
for the use of the Otherworldly
Traveler as a viaticum where
he finds an answer to all the events
in which he will be mixed.
The Pyramids
and the inscribed Sarcophagi
can be considered as Books,
inside of which is placed the Dead
whose Mummy becomes
a Support for the Resurrection ...
 This Knowledge, even if it is indispensable, is not enough.
The Traveler must be able to achieve a Series of Mutations
and
Metamorphoses
that allow him
to move
in a thousand
and one ways
in the Hereafter.

Impossible, indeed, will be to undertake the Great Journey

in the limited aspect of a Human Body. The Being must become
integrally Mutable and Mobile, it must adopt the Form
that suits this or that Period of the Journey
so that it does not know any obstacle.
 According
to the Ancient
Egyptians,
OSIRIS
Death is not
an end,
but a
Judgment
and a Passage.
The Dead
appear before
the Court of Osiris, dead and resurrected. If their earthly existence
has violated the Rule of Maat, Righteousness, Justice and Harmony
of the Universe, they are condemned to the “Second Death”,
Annihilation.Instead, the Beings Recognized as“Righteous in Voice”
become Osiris and cross the border between the Perishable
and the Immortal to go to the Otherworld.
Thanks to them, it is possible to leave the Underground Kingdom
and the Necropolis to visit the Cities of the Hereafter, the Country
of Light, the Heavens, the Lakes, the Channels, the Fields and the
various Domains that make up the Universe where they take place
the incessant Transformations of the Soul.
 The Universe where the Risen One moves has been described
as a “great disorder”, ignoring the difficulty of accounting for such
cartography, which ends the Journey on the Edges of the Hereafter.
We must forget the too narrow frames of a modern logic
based on the Principle of non-contradiction.
 There is no definite purpose for the Traveler. Several relative
objectives must be considered, some places serve both as a starting
point and an arrival point depending on the moment of the Trip
described. The logical scheme, starting point / journey / arrival
point, is inadequate to understand the Pilgrimages of the Risen One
in the Symbolic Cosmos of Ancient Egypt.
 What is essential
is the Vital Movement.
Death only exists
in Immobility.
The Journey itself
is the preeminent.
The configuration of the Trip
is indifferent. Let us not try t
o imagine, for the Risen,
a “Road Map” comparable
to that used by the Living,
limited by their perception
of Space and Time.
Such limitation does not exist
for the Traveler
from the Hereafter.
At most, we can indicate three main stages of the Journey
from Earth to Heaven:
- From the City of the Living to the Villa of the Dead.
- From the Villa of the Dead to the Other World.
- The Paradises and Landscapes of the Other World,
as the space of displacement of the Risen One.
 From the City of the Living
to the Villa of the Dead,
a path that connects the World of
the Living with that of the Dead.
Reaching the Necropolis areas
is summed up
by a standard phrase:
“I came from the City of Mortals
and was descended
into the Necropolis”.
The Necropolis is conceived
as the Underground Kingdom,
that is, the Domain of OSIRIS,
the Judge of the Dead.
The Underground Space or the Necropolis where the Traveler lives
before going any further, is evoked in other terms such
as “the Sacred Space, isolated” or “the Abode of Eternity”,
which also refers to the Workshop where the Artisans
prepare the Symbols from the Hereafter, on Earth.
 Who is this itinerary for?
Who are these revelations
offered to?
Not to the Dead,
whose corpse
is destined to disappear,
but to the Risen One,
for the Traveler
who is able to Move
in no matter what space,
the Just whom
the Divine Powers
have recognized as such,
the Initiate who knows
the Formulas
of Transformation in Light.
 As long as the Judgment
has not been rendered
in a positive way,
Recognizing
the “Righteousness of Voice”
of the Dead,
the Great Journey will n
ot begin this first step,
since it is not transferred
to a deceased
reduced to Immobility,
but to the Risen,
Regenerated and able
to move in the Other World.
 From the City of the Dead to the Places of the Other World
The Necropolis, according to Egyptian tradition, is found both
in this World and in the Other. One part is accessible to the Living,
another is only part of the Universe reserved for the Deceased,
a space where the Journeys of the past
Being “from the Other Side of the Mirror” begin.
 In this perspective,
three terms widely attested
in the Texts mark
this border:
The Pure Place,
the Necropolis
and the Ro-Setau,
define a magical
and sacralized environment
thanks to which
and by which
the Just penetrates
definitively
into the Hereafter.
 When Pharaoh climbs the Staircase,
the gods question him. Among
the answers he gives, he indicates
the place from which he comes:
“I come from the Pure Place”.
The Righteous One
of the Sarcophagus Texts is
“the Traveler of the Pure Place”
is found in the territory
of the Pure Places where Rites
are performed in favor of OSIRIS,
because the Pure Place, by definition,
is protected against
the Forces of Evil. The Righteous
Himself performs
an Act of Purification and destroys
the Malefic Power
Pharao Tutankhamun of a Dangerous Creature.
 Below God, the Necropolis
(Kheret-Neter). If the Necropolis
can be considered
as the objective of the First
Journey of the Deceased
that comes from his house,
the term nevertheless covers
a more complex reality.
What is below God
(or what belongs to the god),
is often understood as
“the Kingdom Under Earth”,
translated too easily by
“Necropolis”,
an area outside the Valley,
domain of the Hereafter
to which the Tombs give access.
 There is a close relationship
between the Pure Place
and a divine personality, Anubis.
He watches over the mysterious
operations that take place there,
of which the Dead has Knowledge.
“The Secrets of the Pure Place
belong to me”, he proclaims.
These Secrets are no other,
without a doubt,
than the Transformations granted
to the Initiate that will allow him
to borrow the many aspects
necessary to travel
the Itineraries of the Other World.
Anubis
 Anubis

The Pure Place is a Regeneration Room, an Embalming Workshop;

certain Nobles of the Old Kingdom possessed one close
to their Tomb. The Mortal Remains there are transformed
by the Magic of Ritual Operations, into a Being that will soon
be able to emerge from cadaverous immobility to live again.
 The Just One Descends
to this Kingdom, protected with
a Magic Amulet around the Neck
with Formulas adapted
to his new state. From this place,
it is possible to
“Ascend towards God”,
through the Ritual Act of
“Linking the Stairway to Heaven”.
It is essential for the Just not to be
in a position of weakness,
hence the existence
of Formulas that do so.
“Mighty in Heaven and under God where he exercises
Radiant Power. The Traveler wishes to be given his place
in “the Lower World” and to make his Tomb prosper.
 OSIRIS

The Just has the necessary elements for his Survival

in this Underground Kingdom, he can breathe at ease and
has Power over the Winds. The Formulas guarantee you
a metaphysical well-being symbolized by a physical well-being.
Food is also assured, since the Risen One eats the Bread
next to OSIRIS and drinks Water at will.
Fire itself is involved: in “Transformation into Flame”
“under God”. It is in this Subterranean Realm
that the Just perfect his Transformations.
A Bird with a human head offers Fire to three Jackals of different
colors who carry the Solar Boat, at the prow of which is a Swallow.
Another Ba bird, in the lower register, presents Fire to groups
of Stars and Women seated on folded Serpents.
All these Forms are, for the Dead, Supports of Incarnations
and Displacements. Dirpu Papyrus - Cairo.
 Papiro de Nesi-Pautyu-Tauy, El Cairo.

The Deceased presents her Consciousness, symbolized by a Heart,

to a winged Serpent with a Maat feather on her head.
Behind bearded Thot, sitting in front of Maat, we see
a Benu - Phoenix Bird and a Beetle. This is how the Mutations
of Consciousness are mentioned in a Universe ruled by deities.
Papyrus of Nesi-Pautyu-Tauy, Cairo.
 The God Sokaris receives Offerings from a Lady.
On the left, Four Oars, corresponding to the Four Orients,
mounted by an Eye. Every object is capable of being animated.
The Oars of the Otherworldly Ships
see for themselves the way to go.
 Traveler

To penetrate the Celestial Spaces is equivalent to knowing

the Mysteries. It is essential to shed the material appearance,
to enter a freely chosen Form, which belongs to the innumerable
Expressions of Life. This requirement is one of the symbolic notions
of the Passage through the Places of the Other World, the passage
through the Transmutatory States, passing through Trials in which
the main and most difficult thing is the Encounter with the Boatman,
that of multiple Names and that has multiple Forms.
 This Boatman possesses the instrument of
the Union between the banks, between the Worlds:
the Ferry Boat. Secure the means to participate
in the Life of Ultra-grave. It is the symbolic
Passage Mode par excellence. The daily journeys,
in the World of the Living, are the preparations
for the Last Passage that will decide
the Posthumous Fate of the Being. The Dead
must answer the questions of this fearsome character
with “his head turned” in order to acces the Paradises.
Difficult to convince,
he masks himself under
multiple names, demanding
a Document worth the price
of the ticket. The Traveler
must also prove that
he knows the Numbers He paddles in his Boat, protected by two Winged
by counting on his fingers. Eyes that give him a glimpse of the Otherworld.
The Boatman is a formidable Examiner. His gaze can be dangerous
for the Applicant who, however, does not lose confidence because
he knows the Ritual Formulas with which he is able to awaken
the sleeping Boatman, who will allow him to use a Ferry Boat
in good condition. The Just Man who owns it, according to morality,
should not make the poor pay to pass.
The deceased is
a rower in his Boat
whose sail is inflated
by the wind, on the
symbolic journey to the
Holy City of Abydos,
whose Master
is OSIRIS, Judge
of the Dead, guarantor
of Life in Eternity.
Khonsu-Mes papyrus, Viena
 He moves inside this Underground
World, because he has a Formula to get
the Transfer Boat from Heaven to carry
out a Crossing that guarantees him
a Perpetual Journey. The notion
of Movement in and out of
the Underground Kingdom is decisive
The Traveler must possess riches: the
Word and artisan products that show
his experience in the
spiritual and material
realm. A couple on their
Symbolic Journey
to Abydos the Boat
advances alone.
At the bow, the soul of
the couple is symbolized
by a bird. Antefoker Tomb
 Obtaining the Ferry Boat preludes a happy navigation, is equivalent
to the Path of Life that leads to God and ends with a Rite of Docking.
The arrival at the Port is equivalent to a Death in fullness, a natural
term and a bearer of hope, reaching the conclusion of the Existence
of the Just Man, which is compared to a Journey by Water
that announces Survival.
Tomb of Rekhmire.Tebas

The Mooring Rites symbolize the arrival to the Other World.

Correctly planted, the “Stake” in front and behind, indicate
the berth, the anchor of the Traveler in the Land of the Hereafter,
the Incarnation of the Being in Life in Eternity,
where the Divine Powers incarnate.
 The Animal World also becomes a Field of Metamorphoses
and Displacements. The Traveler is incorporated into an impressive
list of birds, mammals, snakes, insects. Again, the frontiers between
Life inscribed in the Human Being and those conveyed by other
Forms are abolished. The Egyptian has never favored the human
to the point of despising the animal.
The Journey of the Risen One goes in the sense of a Fraternity
rediscovered with the Cosmos, as with the animal.
During this Journey
of the Dead Woman who rowed,
various animal forms are associated
in which she incarnates at will:
The Jackal, who knows
the Resurrection Process
and the Paths of the Other World, on
the one hand ...
 And on the other hand,
the two Swallows classified
as Great Ba and Living Ba.
Tahed-khonsu papyrus.
Cairo Museum.

In this perspective, everything becomes a starting point for the

Otherworldly Traveler, including the Tomb and the Sarcophagus,
which are not locked up and dead, but are Displacement
and Life Generating Matrices. There a Body of Metamorphosis
is formed that, through the practice of Travel, will become
a Being endowed with Qualities of Radiation and Power that allow it
to Move in "The Unlimited", in other words,
in the Universe in its Totality...
 Tutankhamun's Sandals,
Cairo Museum.
They are at the same time
emblems of Power:
Pharaoh marches
on the bodies of the enemies
killed by him,
and they are the symbol
of his Displacement Capacity
in the Other World.

Tutankhamun Sandals.
Cairo Museum.
 At the center of the Boat of the Dead, an empty Throne, symbol
of Death, floats in the Otherworld, illuminated by the Rays
of the Sun that ensure the daily Resurrection. This Boat - Lotus
(because of the shape of its bow and its stern) is directed towards
two Swallows, Symbols of the Soul that flies to the ends of Heaven,
perched on Mounds, manifested Forms of the Primordial Creation.
Panebenkemetnakht Papyrus, Cairo.
 The Risen Future should not be
condemned to Immobility,
hence the importance of Formulas
to “Get Up to Date
in the Underworld”.
He must not be held prisoner
of the Sublimation Capacity (Ha)
so that he can Exit and Enter
at Will in the Underworld.
The Magical Knowledge,
in any case, seeks the possibility of
Exiting the Lower World at Will.
 All precautions must be taken to ensure that the Passage through
the Underground Kingdom will not be fatal to the Traveler; formally
assure that he will not perish there, that he will cross
the Net, that he will pass beyond the trap that separates the Space of
the Living from that of the Dead, that he will not march there
with his head lowered. His Heart will not tire, he will not be stolen,
his Magical Power will not be taken from him, nor will he fear
dangerous creatures, such as Serpents.
 In the Necropolis of Giza, an Osirian Villa to the East
of the Great Sphinx, perhaps at the location of the present town
of Nazlet el-Samman was Ro-Setau, an Entrance
to the Underground Kingdom of OSIRIS, located in the West.
Ro-Setau then designated the Necropolis in general. According
to “The Book of Two Roads”, these last Roads zigzagged
at the entrance of him before crossing the Region that he covers.
In the Pyramid Texts, Ro-Setau is mentioned only once; the King asks
the Boatman to bring him the Transshipment Boat and declares:
“I am Sokaris of Ro-Setau”.By identifying himself with the god,
the King manages to fully complete the Rite of Passage.
Ro-Setau “Place of Drag”
more precisely “Entrance
to the Path of Drag”
by allusion to the Path
that takes the Sleigh
of the Body of the King.
In the Royal Tombs
of the New Kingdom,
Ro-Setau designates
the inclined plane leading
to the Sarcophagus Room
in the Royal Tombs
of the New Kingdom.
In The Sarcophagus Texts: El Justo goes there, wanting to enter:
“This woman has opened the Ro-Setau” the place is presented
as a kind of “hangover”, having two jaws. It takes an act of will
to access this haunting World, by opening and shaping
the Name of Ro-Setau, for the Traveler falls there.
Once inside, he discovers a complex Landscape, which is traveled
by multiple paths. You need a precious “Ro-Setau Route Guide”
so that you can “open” these Itineraries and explore them without
getting lost: Follow the Ro-Setau Roads, the OSIRIS Routes
at the Limits of the Sky, Water Routes and dirt roads ;
These zigzagging paths form muddles and intersections where
it is essential to possess the Topographic Keys.
The “Mysterious Things” are Hidden in Ro-Setau. The Initiate has
access to them: “I am the one who sees what is Secret in Ro-Setau”.
He sees the Mystery of who is there, OSIRIS, and accesses
the “Sealed Thing, Khetemetf”. These Secrets are related
to the Osirian Mysteries and the Renaissance Process.

In this Universe there are Beings of Light, capable of Entering

and Leaving, Beings that acclaim the Sun, the “Northern” Servants
of the Righteous, “the Hidden Seats” that Enunciate the Words,
established by Geb, “the Baboons”.
 The Just has
a “Great Name”
that performs
the Enlightenment of him
and knows the “Formula
to Exist in the Ro-Setau”,
which also allows Feeding
next to OSIRIS.

The Revelation of the Mystery gives essential Guarantees:

“Any Man who is down there can see OSIRIS, the one who never
dies”. The Initiate also assembles the “Flows” of the god,
thus allowing OSIRIS (and himself by Sympathetic Magic)
to be in his Power and in his Force within Ro-Setau.
 The Sarcophagus Texts
explain in an elliptical way:
“Ro-Setau is the
decomposition of OSIRIS”
and “the Book of Going Out
to Day”, more clearly, states:
“Pure are the Flows
that flow from you,
by whom the Name
is made by Ro-Setau”.

Seeing the Mysteries of OSIRIS, curing OSIRIS, thus ensuring

Eternal Life, are the Major Initiatic Acts that are translated
by the Increase in the Power of the Risen One who becomes
Preeminent in Ro-Setau and occupies a position of Leader having
Power over his Scepter “Power” in Ro-Setau where he accompanies
the god on his Outings during the Ro-Setau Festivities.
 Ro-Setau is certainly not the End of the Journey, but rather
a determining Place of Passage. The Just acquires a certain Number
of “Qualifications”. He is Reborn, so he must use the Formula
to “Leave Ro-Setau” and navigate to the Holy Villas.
 Pilgrimages in the Celestial Spaces. The Just is Past safe and sound
and enters the ground floor through the Places that form the Border
between the World of Humans and the Hereafter. The Texts show
that it is not possible to determine a Single, rational Goal
of the Journey of the Risen One. He goes everywhere,
he explores all parts of the Universe, the known and the new.
 This Door, at the foot of which
we see the face of a Priestess
of the goddess Hathor, is a great Text.
The hollow of the Monument,
corresponds to the Passage
between the visible World and the
invisible World,
with a column of hieroglyphics.
The Priestess is herself
a living hieroglyph for the presence
of the sacred signs.
To Pass this last Gate, he must enter
the text, penetrate the interior of the
hieroglyphs, assimilate their nature,
and take a place among them.
 There is no limitation
to her approach.
She never loses sight
of this inherent factor
in Egyptian thought.
We must propose a kind
of classification
of the spaces traveled
only as one reading
among others.
“Anywhere You Go ...” The word bou, “place”, is a term used
to designate the Destination of the Traveler. We know “a Greater
Place” where He is taken, a “Perfect Place” in Heaven where RÁ
walks and where the Risen One resides, a “Pure Place”
where He eats Red Barley Bread and drinks Red Barley Beer.
The Winged Beetle occupies the Center of a Divine Boat.
It is the symbol of the Regenerated Sun, of the Permanent
Recreation of the World, and the Beginning of all
the Transmutations of the Traveler of the Hereafter.
Nesi-Khonsu Papyrus B, Cairo.
We want the Initiate to have Control of his Legs wherever he wants
to go. It circulates towards the limits of the Country of Light, to the
“Place where your Ka wishes to stay”, to the Villas of the Beyond,
to the Country of Light, the Island of the Flame, the Fresh Region,
the Copper Firmament, the Lakes , the Channels, the Fields,
the Temples and other aspects of the Geography of Eternity
that the Risen One travels through,
which has the Formulas of Transformation into Light.
 “Rá-Horakhty ordered
that Maat that you love be
given to you wherever you go”;
It is possible
for the Luminous Spirit
to go out in the day and at night
to any place where
his Heart wishes to be.
The Risen One is protected
up to Elephantine,
in every place where
he wishes to be,
in the totality of the Universe, Djedher Scribe Sage.
in the totality of Celestial Egypt, XXXII Dynasty
model of Terrestrial Egypt.
 The Egyptian notion of “Paradise” of the Afterlife
has nothing vague. It is a Universal Construction,
tangible and understandable by the Spirit of the Living,
who have the duty to prepare for the “Great Journey”.
 The Landscapes of the Other World correspond to symbolic
and intuitive perceptions. It is a Map of the Soul, a Course
within the Being with incessant Mutations that are the condition
of Survival of it in an Eternity that, without ceasing, renews itself.

The perspective seems great to us, there is nothing incoherent in

what is described to us, even if our “reasonable reason” is often lost,
being unable to find support points, which do not exist.
For the Egyptians it was not poetry or phantasmagoria.
On the other hand, Nothing is fixed ...
 The Components of the Being, of its “Luminous Spirit”
in its Resurrection Body, is constantly moving, as if the Universe
of the Living that have crossed the Obstacle of Death,
were none other than a Transmutatory Ensemble
producing inexhaustible Metamorphoses.
 Paradise, no doubt, but especially conquered
from a non-human Time and Space, known and recognized thanks
to a Ritual Practice that teaches the Vital Laws:
such is presented, through this investigation,
the Destiny of the Just Being.
 Death is a Journey. Only the Journey is Life.
Only Immobility leads
to the Second Death,
this annihilates
the possibilities
of Mutations
and Metamorphoses
inscribed in every
individual brought
into existence.

Life is made of Passages from State to State, the Religious Being

perceives it as a Mutation and a Permanence. Permanence, because
it is the Fabric of Eternity, of the Stability of the Divine Mutation,
because this Eternity cannot be achieved
except by the Journey Beyond Death ...
 For the Man who crosses
the Door of Death and accesses
the Paradises of the Hereafter,
there is no universalization
that is experienced in passivity.
His Divinization takes place
in a Movement
in which the Will is essential.

We must avoid the absence of Movement using the resources

of Knowledge, of the Science of Transformations, of Magic.
The Word is Movement, the Text is Life, the Inscribed Stone or
Wood are Animated by the Power Formulas. Having the Dominion
allows the Traveler to insert himself into a Chain of Revelations.
 This Journey, which is the Essence of the Vital Movement,
is achieved fully within a Metamorphosis of the Spiritual Faculties
of the Being. Inertia deprives the Being of its Celestial Identity and
its fundamental characteristics. Movement, Travel, Displacement,
incessant Mutations are the antidotes to Death, through the figure
of the Universal Pilgrim of Ancient Egypt,
of the Eternal Man who is illuminated, who is placed in Light.
 For Ancient Egypt, Death is not an end. The Beings recognized
as “Righteous in Voice” by the Court of OSIRIS cross
the Doors of the Other World Alive and during a Perpetual Journey,
they discover their Landscapes and their Paradises.
 “Pharaoh has not left dead,
he has left Alive”.After
leaving, he will return; after
having slept, he will wake
up. He has left Alive for
the Heavenly Paradises.
In the form of
a Grasshopper
the Pharaoh jumps
to Heaven. It is not a corpse
that makes the Great
Journey, but a Divinized
Being that Ascends to
Heaven. He is a Traveler who lives Eternity as a Dynamic Process,
passing from one Mutation to another and ensures his Survival
through the most effective of processes: Moving in Eternity ... He
did not carry Death within him. Only the Celestial Life circulates.
His Body is that of an Immense Man, on the Scale of the Cosmos.
 The King goes through the Place where the Gods gave birth to the
World. The Risen One goes and enters “into the Place that He
knows”.The Gods do not stray from the place where He has gone
and where they will meet. We wish RA to be favorable to him in each
place, He rises to the Place of Shu, the various ontological
“components” of him are brought to the Place
where RA and Hathor meet each day. The Ascension takes place
in the direction of the place where Orion comes from.
 The Secret of Life resides
in the Light. The Pharaoh
becomes a Luminous Being,
and shines towards the East,
similar to a New Sun.
Destined for Heaven,
he comes and goes with
the Light, ascends through it,
and takes the form
of a Glaring Flash.
«On Earth, He Exists,
He Affirms Himself;
in Heaven, one lives… ».

The Winged Man, captured to the Being Illuminated

by a Ray of Light, is an example of the Mutations of the Being that,
thanks to the Formulas of Knowledge,
could become a bird and fly towards the Celestial Paradises.
 Stone Sarcophagus of the Priest Nes-shu-tefnut. Accompanied
by the goddess of the West, personification of the Necropolis,
surrounded by Nekhbet and Uto, winged Cobra goddesses of Upper
and Lower Egypt on either side of the head of the Mummy.
Paradise and Other worldly Landscapes accurately described
through the Grandiose Vision of the Ancient Egyptians.
 Hail Paradise…!!!

Dr. Guillermo Calvo Soriano

in The Hipostile Hall
of Great Temple of Karnak

Bibliography
- Goyon, J. C., «Rituels Funéraires de l´Ancienne Égypte», Paris. 1972
- Jacq, Christian., «Le Voyage dans l´Autre Monde selon l´Égypte Ancienne», Paris, 1988
- Jacq, Christian., «La Tradition Primordiale de l´Égypte Ancienne», Paris, 1988
- Jacq, Christian., «Paysages et Paradis de l´Autre Monde», Paris, 2010