(142) This now is the very door of the hidden, secret Mystery of the Deity. Concerning which the Reader is to conceive, that it is not in the power or capacity of any man to discern or to know it, if the Dawning or Morning-Redness does not break forth in the centre in the soul.

(9) The living charm is behind him, behind this god, whose ka is glorious, the king of the Tuat, the prince of the Amenta, who takes hold of the sky, triumphantly, on whom the atef crown is established, who shines with the white diadem, who has seized the hook and the flail; mighty is his soul, the great one of the urer crown; who has united all the gods, the love of him penetrates their bodies, Unneferu who lasts for ever and eternally

(5) Thy white diadem is established on thy brow. The god Nemu is with thee; he grants thee to be at the head of the...?

(51) Hail to thee setting in the Land of Life, O Father of the gods, thou art united to thy mother in Manu. Her two hands receive thee daily. Thy Majesty hath part in the house of Sokaru. Exult thou because the doors are opened of the Horizon, at thy setting in the Mountain of the West

(6) Oh ye gods who draw along the Bark of the Eternal one: ye who lift up above the Tuat, and who raise up the Sky: ye who enable the Souls to enter into the mummied forms; ye whose hands grasp the cordage, hold firm with your ropes and stop the adversaries that the Bark may rejoice and the god proceed in peace

(25) TABLE VII., Figure 6. In Figure 6 the letter a marks the center of eternity. The motion of the rays toward b, d, and c was the first divine manifestation and is symbolized by the equilateral triangle, b, d, c. The eternal world within the inner circle became manifest in the water (salt), the light (mercury), and the fire (sulphur) of the archetypal world, represented by the three circles (f, e, g) within the triangle of complete equality (h, i, k), which is in turn surrounded by the circle of the high throne. The circle f is named understanding; e, wisdom; g, reason. In circle i is the word Father; in circle h, Son; in circle k, Spirit. The seven outer circles are the seven spirits before the throne. The lower part of the figure is similar to Figures 53 and 54. The outer circles are the angelic world ending in the cognizable world of the Sons of God. Then comes the circle of the visible constellations and fixed stars; within this is the solar system with the sun as the center (l). Ungrund means the Abyss.

(1) Hail to thee who shinest as living soul, and who appearest on the horizon, N. who is in the boat knows thee; he knows thy name, he knows the names of the seven cows and of their bull; they give bread and drink to the glorified soul. You who give sustenance to the inhabitants of the West, give bread and drink to the soul of N. , grant that he may be your follower, and be between your thighs

(3) An old woman offered Bu All a piece of gold saying: 'Accept this from me.' He replied: 'I can accept things only from God.' The old woman retorted: 'Where did you learn to see double? You are not a man of power to bind and unbind. If you were not squint-eyed would you see several things at once?'

There is neither Ka'aba nor Pagoda. Learn from my mouth the true doctrine - the eternal existence of Being. We

must not see anyone other than Him. We are in Him, by Him, and with Him. We may also be outside these states. Whoever is not immersed in the Ocean of Unity is not worthy of the race of men.

The day will come when the Sun will draw' aside the veil which covers it. So long as you are separate, good and evil will arise in you, but when you lose yourself in the sun of the divine essence they will be transcended by love. While you loiter on the road you will be held back by faults and weaknesses. Have you not yet realized that in your body there are conceit, vanity, self-pride, selflove and other dirty things! Though the serpent and the scorpion may seem to be dead within you they are only asleep; and if something touches them they will wake up with the strength of a hundred dragons. In each of us is a Hell of serpents. If you make yourself secure against these unclean creatures you may remain tranquil; if not, they will sting you even in the dust of the tomb until the day of reckoning.

And now, O Attar, leave your metaphorical discourses and return to the description of the mysterious Valley of Unity.

The Hoopoe continued: 'When the spiritual traveller enters this valley he will disappear and be lost to sight because the Unique Being will manifest himself; he will be silent because this Being wiU speak.

'The part will become the whole, or rather, there will be neither part nor whole. In the School of the Secret you will see thousands of men with intellectual knowledge, their lips parted in silence. What is intellectual knowledge here? It stops on the threshold of the door like a blind child. He who discovers something of this secret turns his face from the kingdom of the tuo worlds. The Being I speak of does not exist separately; everyone is this Being, existence and nonexistence is this Being. '

(10) N. is triumphant among the ka , smiting the hearts through his great wisdom. He is near the god, he is the Sau (the knowing one) at the western (right) side of Rā

(11) Into Thee enter these hosts of gods, and some in fear extol Thee with folded hands. And bands of Rishis and Siddhas exclaim, “May there be peace!” and praise Thee with splendid hymns.

(10) The sand painting here reproduced is part of the medicine series prepared far the healing of disease. In the healing ceremony the patient is placed upon the drawing, which is made in a consecrated hogan, and all outsiders excluded. The sacred swastika in the center of the drawing is perhaps the most nearly universal of religious emblems and represents the four corners of the world. The two hunchback god, at the right and left assume their appearance by reason of the great clouds borne upon their backs. In Navaho religious art, male divinities are always shown with circular heads and female divinities with square heads.

(28) In this figure the pagan naturalists represent all the vital powers of the three kingdoms and families of sublunary nature-mineral, plant, and animal (man considered as an animal). At one of her ears was the moon and at the other the sun, to indicate that these two were the agent and patient, or father and mother principles of all natural objects; and that Isis, or Nature, makes use of these two luminaries to communicate her powers to the whole empire of animals, vegetables, and minerals. On the back of her neck were the characters of the planets and the signs of the zodiac which assisted the planets in their functions. This signified that the heavenly influences directed the destinies of the principles and sperms of all things, because they were the governors of all sublunary bodies, which they transformed into little worlds made in the image of the greater universe.

(48) Oh Fearful one, who art over the Two Earths, Red god who orderest the block of execution; to whom is given the Double Crown and Enjoyment as Prince of Sutenhunen

(1) Oh thou who shinest forth from the Moon, thou who givest light from the Moon, let me come forth at large amid thy train, let me be revealed as one of those in glory. Let the Tuat be opened for me. Here am I: let me come forth upon this day, and be glorified. Let the glorified ones grant to me that I live and that mine adversaries be brought to me in bonds before the divine Circle; may the Genius of my mother be propitiated thereby, as I rise up upon my feet with a sceptre of gold in my hand, and lop off the limbs. May I rise up, a Babe [from between] the knees of Sothis, when they close together together

(12) The living soul, the powerful Chu of N. worships the sun when he ariseth on the Eastern horizon of the sky

(11) Thou art great, a mighty Chu, whose name is not known, the soul which opens the Amenta. It is mighty this soul of N. , for he is beloved of Rā and well pleasing to his circle, he joins (?) the ways, he guards the men, and guides the lion to the place where his ka is propitiated. N. ... the lord of mankind causes thee to live and that thy soul be sound, that thy body may be enduring and great, that thou mayest see the light and breathe the wind, that thy face may be revealed in the house of right, that thou mayest be stationed in the meadow, and not see any storm, that thou mayest follow the lord of the two earths, that thou mayest refresh thyself under the merit tree by the side of the goddess, the great magician

(9) Hail! the shining one, who dwellest in the house of the devouring monsters, the good rudder of the Eastern sky

(4) I have been given the diadem of the great goddess which is on the head of the shadow, and on the figure of the living gods. I have made my way ... my enemy is brought to me; he is given me and he will not be rescued from my hand; he will dwindle away in my possession, before the circle of gods of Osiris in his festival, when the inhabitants of the Amenta ... in his name of

(470) 910 To say: N. knows his mother; N. forgets not his mother; 910 the white crown, the shining, the broad, which dwells in el-K�b, the lady of the great house, 910 the lady of the land worthy of honour, the lady of the secret land, 910 the lady of the marsh of fishermen, the lady of the valley of tp.tiw, 911 the red-coloured, the red crown, the lady of the lands of Buto. 911 "Mother of N.," so said I, 911 "give thy breast to N., that N. may suck therewith." 912 "(My) son N.," so said she, "take to thee my breast; that thou mayest suck it" said she, 912 "that thou mayest live again," so said she, "that thou mayest be (again) small," so said she. 913 "Thou shalt ascend to heaven as a falcon, 913 thy feathers shall be as those of a goose," so said she. 913 Hdhd, bring this to N.; 913 he is the great wild-bull. 914 "Bull of offerings, bow thy horn, 914 let N. pass by; it is N." 914 "Where goest thou?" "N. goes to heaven, in possession of life and joy, 915 that N. may see his, father; that N. may see R`." 915 "Thou are on the way to the high places, to the places of Set." 916 The high places will put him on the places of Set; 916 (even) on that high sycamore cast of the sky, it having bent down, on which the gods sit; 917 for N. is indeed the living falcon, who has explored b.w; 917 for N. is indeed the great helmsman, who has voyaged over the two t-parts of heaven; 917 for N. is indeed he of the great foot, with long stride. 918 N. purifies himself in the Marsh of Reeds; 918 N. dresses himself in the field of Khepri; 918 N. finds R` there. 919 If R` comes forth in the East, he finds N. in the horizon; 919 if R` comes to the West, he finds N. in the possession of life and endurance; 919 every beautiful place where R` goes, he finds N. there.

(29) The Supreme Deity is symbolized by the small globe at the top, which is divided into two hemispheres, the dark half representing the divine darkness with which the Deity surround Himself and which serves as His hiding place. The radiant hemisphere signifies the divine light which is in God and which, pouring forth, manifests as the objective creative power. The large dark globe to the left and beneath the dark half of the upper sphere signifies the potential darkness which was upon the face of the primordial deep and within which moved the Spirit of God. The light globe to the right is the Deity who is revealed out of the darkness. Here the shining Word has dissipated the shadows and a glorious universe has been formed. The divine power of this radiant globe is cognizable to man as the sun. The large light and a dark section represents the created universes partaking of the light and darkness which are in the nature of the Creator. The dark half represents the Deep, or Chaos, the Eternal Waters pouring forth out of the Deity; the light half-circle containing the figure of Apollo represents the diurnal hemisphere of the world, which in the ancient Mysteries was ruled over by Apollo. The dark half-circle is the nocturnal hemisphere ruled over by Dionysius (Dionysos), whose figure is faintly visible in the gloom.