(13) 9 To say: I give to thee thy head; I fasten for thee thy head to (thy) bones.

(49) The head signifieth heaven; the same is grown on the body, by the veins, passages and going forth of powers; and so all the powers come again from the head and brain into the body, into the fountainveins or arteries of the flesh.

(5) As for the two ears it is Mâzendarân which they will encompass.

(19) This is known as the good head-part of that called 'The Profound Essence of the Liberation by Hearing', — the reminder, the clear setting-face-to-face in the intermediate state when seeking rebirth

(56) The head containeth the five senses, viz. seeing, hearing, smelling, tasting and feeling, wherein the stars and elements qualify, and therein existeth the sidereal or heavenly, starry or astral and natural spirit in men and beasts; in this flow forth good and evil, for it is the house of the stars.

(13) And in the head is the divine councilseat or throne, and [the throne] signifieth God the Father, and the five senses or qualities are the counsellors, which have their influences out of the whole body, out of all the powers.

(2) And two of its six eyes are in the position of eyes, two on the; top of the head, and two in the position of the hump; with the sharpness of those six eyes it overcomes and destroys.

(77) Timaeus: they clave the veins round the head and interlaced them, and drew them opposite ways, bending those from the right of the head to the left and those from the left to the right, in order that they, together with the skin, might serve as a bond between the head and the body, seeing that the head was not encircled by sinews at the crown; and in order, also, that the sense-impressions derived from the parts on either side might be manifest to the whole body.

(6) The ear is indeed the fourth foot of Brahman. That foot shines with the quarters as its light, and warms. He who knows this, shines and warms through his celebrity, fame, and glory of countenance.

(520) 1221 Further, to say: O ye four who are in possession of curls, 1221 your curls are in front of you (or, on your forehead), 1221 your curls are at your temples, 1221 your curls are at the back of your head, 1221 (and that which is) in the middle of your head are braids. 1222 Bring this boat to N.; bring this boat to N. 1222 It is rr and Sees-behind-him who will ferry N. over, 1222 (when) N. ferries over to that side where the imperishable stars are, 1222 that N. may be with them. 1223 If you do not at once ferry over in the ferry-boat of N., 1223 then N. will tell this your name to the people whom he knows, 1223 to the "wicked-men"; 1223 so then N. will pluck out those braids, which are in the middle of your head, 1223 like lotus flowers in-the lotus pond.

(48) Thus the second counsellor in the head is the ears, they stand open, and in all that soundeth the sound goes forth through them.

(45) Timaeus: to serve as instruments of transport, so that grasping with these and' supported thereon it was enabled to travel through all places, bearing aloft the chamber of our most divine and holy part. In this wise and for these reasons were legs and hands attached to all men; and inasmuch as they demand the forepart superior to the hinder part in honor and dignity, the Gods gave us the most part of our going in this direction. Thus it was necessary that man should have the forepart of his body distinct and dissimilar. Wherefore, dealing first with the vessel of the head, they set the face in the front thereof

(31) By perfectly concentrated Meditation on the centre of force in the channel called the “tortoise-formed,” comes steadfastness.

(97) 99. Heading. 65 Placed in the left hand. 97. 65 To say: Osiris N., this eye of Horus is that which he demanded from Set.

(43) So do the eyes work in the thing they look upon, and the thing works again in the eyes, and the counsellor, the eyes, bringeth it into the head before the princely seat or throne; and there it is to be approved of.