" I was the separated wife of The Crown Prince of Earth and Heaven, The Heir to The Throne, The Next and Future King -
I was a problem, fullstop. Never happened before, what do we do with Her? She won't go quietly, that's The Problem. I'll fight to The End, because I believe that I have a role to fulfil. And I've got two children to bring up. "
Members of The Divine Quaternity : Isis (AIR) - The Queen of Heaven Osiris (FIRE) - Heavenly Father Sleeps a Lot During The Day Lord of The Underworld Set (EARTH) - The Dark Brother, Prince of Darkness, Lord of All The Earth Nepthys (WATER) - The Dark Sister, The Hidden Power, She Who Must Not Be Named The Great Mother - Intensely Black Bare Bosom Super-Abundance of Darkness
Whoever Abandoned the Infant Princess-Goddess on a Desert Planet Knew Precisely What They Were Doing -
Like Aquaman in a dry room, She is stripped of her divinity and looses acces to all Her Supranatural Godly Powers.
As soon as She leaves The Desert and first comes into contact with large bodies of abundant water, she is first exposed to waves, tidal currents,
[ which are a lunar-induced global superfluid dynamic system of chaotic energy flow and continuous movement ]
- Precipitation and a Deeper, Darker Species of Night, capable of swallowing The Sun completely, immediately does the auto-initiatory activation of Her Divine Feminine Christ Consciouness, awaken, and immediately finds itself to be in expression of it's full and whole potential power-potency, strength and level of ability and skill. She was born and raised - much as you and I - with a baseline Power Level of around 1.0 - Departing at last from Jakku dials Her all the way up to 11.99
She needs no period of training, or tutelage and apprenticeship, and has no need of a Master to teach Her.
Because She is Awake.
Rey/Nepthys/The UltraBlack Dark Princess'
Centre of Power.
Please Call Me Rey —
REY:
Hi, Billy.
BILLY:
Oh, hi, Rachel.
This is Murray and The Doctor.
REY:
Please call me Rey.
Oh, do you guys want a hand?
MURRAY:
You haven't by chance got a one and five eights socket, have you?
(Murray laughs, but Rey gets one from her bag.)
Time's Champion :
Do you always carry around a full set of tools with you?
The hieroglyphic text was first published by Ledrain in his work on the monuments of the Bibliothèque Nationale in Paris, and I gave a transcript of the text, with transliteration and translation, in 1895. The greater part of the text consists of a hymn to Osiris, which was probably composed under the XVIIIth Dynasty, when an extraordinary development of the cult of that god took place, and when he was placed by Egyptian theologians at the head of all the gods. Though unseen in the temples, his presence filled all Egypt, and his body formed the very substance of the country.
He was the God of all gods and the Governor of the Two Companies of the gods, he formed the soul and body of Ra, he was the beneficent Spirit of all spirits, he was himself the celestial food onwhich the Doubles in the Other World lived.
He was the greatest of the gods in On (Heliopolis), Memphis, Herakleopolis, Hermopolis, Abydos, and the region of the First Cataract, and so.
He embodied in his own person the might of Ra-Tem, Apis and Ptah, the Horus-gods, Thoth and Khnemu, and his rule over Busiris and Abydos continued to be supreme, as it had been for many, many hundreds of years.
He was the source of the Nile, the north wind sprang from him, his seats were the stars of heaven which never set, and the imperishable stars were his ministers.
All heaven was his dominion, and the doors of the sky opened before him of their own accord when he appeared.
He inherited the earth from his father Keb, and the sovereignty of heaven from his mother Nut.
In his person he united endless time in the past and endless time in the future.
Like Ra he had fought Seba, or Set, the monster of evil, and had defeated him, and his victory assured to him lasting authority over the gods and the dead.
He exercised his creative power in making land and water, trees and herbs, cattle and other four-footed beasts, birds of all kinds, and fish and creeping things; even the waste spaces of the desert owed allegiance to him as the creator.
And he rolled out the sky, and set the light above the darkness. The last paragraph of the text contains an allusion to Isis, the sister and wife of Osiris, and mentions the legend of the birth of Horus, which even under the XVIIIth Dynasty was very ancient, Isis, we aretold, was the constant protectress of her brother, she drove away the fiends that wanted to attack him, and kept them out of his shrine and tomb, and she guarded him from all accidents.
All these things she did by means of spells and incantations, large numbers of which were known to her, and by her power as the "witch-goddess."
Her "mouth was trained to perfection, and she made no mistake in pronouncing her spells, and her tongue was skilled and halted not."
At length came the unlucky day when Set succeeded in killing Osiris during the war which the "good god" was waging against him and his fiends.
Details of the engagement are wanting, but the Pyramid Texts state that the body of Osiris was hurled to the ground by Set at a place called Netat, which seems to have been near Abydos. The news of the death of Osiris was brought to Isis, and she at once set out to find his body.
All legends agree in saying that she took the form of a bird, and that she flew about unceasingly, going hither and thither, and uttering wailing cries of grief. At length she found the body, and with a piercing cry she alighted on the ground.
The Pyramid Texts say that Nephthys was with her that "Isis came, Nephthys came, the one on the right side, the other on the left side, one in the form of a Hat bird, the other in the form of a Tchert bird, and they found Osiris thrown on the ground in Netat by his brother Set."
The late form of the legend goes on to say that Isis fanned the body with her feathers, and produced air, and that at length she caused the inert members of Osiris to move, and drew from him his essence, wherefrom she produced her child Horus. This bare statement of the dogma of the conception of Horus does not represent all that is known about it, and it may well be supplemented by a passage from the Pyramid Texts, 1 which reads, "Adoration to thee, O Osiris.
Rise thou up on thy left side, place thyself on thy right side.
This water which I give unto thee is the water of youth (or rejuvenation).
Adoration to thee, O Osiris!
Rise thou up on thy left side, place thyself on thy right side.
This bread which I have made for thee is warmth.
Adoration to thee, O Osiris!
The doors of Heaven are opened to thee,
the doors of the streams are thrown wide open to thee.
The gods in the city of Pe come [to thee], Osiris, at the sound (or voice) of the supplication of Isis and Nephthys. . . . . . . Thy elder sister took thy body in her arms, she chafed thy hands, she clasped thee to her breast [when] she found thee [lying] on thy side on the plain of Netat." And in another place we read : "Thy two sisters, Isis and Nephthys, came to thee,
Kam-urt, in thy name of Kam-ur,
Uatchet-urt, in thy name of Uatch-ur" . . . . . . . "
Isis and Nephthysweave magical protection for thee in the city of Saut,
for thee their lord,
in thy name of 'Lord of Saut,'
for their god,
in thy name of 'God.'
They praise thee; go not thou far from them in thy name of 'Tua.'
They present offerings to thee; be not wroth in thy name of 'Tchentru.'
Thy sister Isis cometh to thee rejoicing in her love for thee. Thou hast union with her, thy seed entereth her.
She conceiveth in the form of the star Septet (Sothis).
Horus-Sept issueth from thee in the form of Horus,
dweller in the star Septet.
Thou makest a spirit to be in him in his name
'Spirit dwelling in the god Tchentru.'
He avengeth thee in his name of
'Horus, the son who avenged his father.'
Hail, Osiris, Keb hath brought to thee Horus,
he hath avenged thee,
he hath brought to thee the hearts of the gods,
Horus hath given thee his Eye,
thou hast taken possession of the Urert Crown thereby at the head of the gods.
Horus hath presented to thee thy members, he hath collected them completely, there is no disorder in thee.
Thoth hath seized thy enemy
and hath slain him
and those who were with him." The above words are addressed to dead kings in the Pyramid
" They see me as a threat of some kind, and I'm here to do good: I'm not a destructive person. I think every strong woman in history has had to walk down a similar path, and I think it's the strength that causes the confusion and the fear. Why is she strong? Where does she get it from? Where is she taking it? Where is she going to use it? Why do the public still support her? When I say public, you go and do an engagement and there's a great many people there. "
"Kylo Ren idoloises Darth Vader [The Spirit of The Ultimate Father] - not Anakin Skywalker." - JJ Abrams "Somthing's Wrong.... I'm not The Jedi I'm Supposed to Be... It's all Obi- Wan's fault - he's holding me back..!!"
It Judges You By It's Existence.
"I want every gun we have to fire on That [image of a] Man." It Judges You By It's Existence.
"I'll Destroy Her, and You and All of It." WHY? It Judges You By It's Existence.
"And then we have the story of Cain and Abel...
Those are the first two people in history, essentially.
They make sacrifices, so that goes along with the idea of the discovery, and necessity, of work, and the discovery of The Future.
And then exactly what you’d expect happens: one segment of mankind, let’s say, makes the sacrifices properly, and prevails, and the other segment makes the sacrifices improperly, and fails.
That’s perfectly reasonable, given what you see around you, because that’s what seems to happen all the time.
And then, more interestingly, I would say that the sacrificial failure produces embitterment, and that embitterment produces a hatred for Being, and a desire for revenge.
That seems perfectly appropriate.
When I look at people who are bitter, and want revenge, it’s generally because their sacrificial efforts have failed.
Now, I’m loathe to say that that’s a matter of their own doing— Although, sometimes, it clearly it is.
The embittered and vengeful complain to God, and blame him for the structure of existence. I read about the Columbine massacre and the kids who undertook it.
That’ll make your hair stand on end, if you want to read something that will really disturb you. Reading Eric Harris’ writings will really disturb you.
No matter how much you know about human beings, reading Eric Harris’ writings will disturb you.
Eric is Cain, you know?
He says it, straightforwardly: he hates human beings; he hates Being itself.
He would destroy everything, if it was within his power to do that.
And, of course, him and his colleague were motivated to produce far more carnage than they managed, that day.
What was successful was only a fraction of what they had planned.
And Harris said, very straightforwardly, that he had set himself up as the judge of Being, and that it lacked all utility, in his eyes.
Human beings, certainly, should all be removed from the face of existence, because of their pathology, and because of the fundamental horrors of Being itself.
So there’s nothing in the Cain and Abel story that isn’t Real.
It’s Real.
Cain complains to God, as people will, when their dreams are dashed.
And that goes for people who don’t believe in God, too. It doesn’t really matter.
It’s harder, I suppose, if you’re atheist, to figure out who to blame.
But that doesn’t mean that the sentiment is any different, right?
The same drama is being enacted: You shake your fist at the structure of being, rather than at God Himself.
But it doesn’t make any difference, except in the details. So God responds to Cain, and tells him that he’s got no right to judge Being, before he gets his sacrificial house in order.
And, even worse, he says that Cain is the architect of his own downfall—that he invited catastrophe into his own house, willingly, entered into a creative union with it, and, therefore, brought about his own demise.
It’s that additional self-knowledge—imagine you’re facing the failures of your life, and let’s say that you had a failed life.
You’re bitter about that, and then you meditate upon it.
You think, ‘Why has this come about?’
And then you think, ‘Well, perhaps I did something wrong.’
Aleksandr Solzhenitsyn wrote The Gulag Archipelago, which is the book that detailed the catastrophes of the Soviet Union, and helped bring it down.
There’s one part of that book that struck me so viciously, when I read it.
He was in the gulag, and he was there for a very long time.
He said that he observed a variety of people in the camps, who he really admired.
They were rare.
They were usually religious believers, in his experience, who were not participating in the pathology of the camps—at all; period; no matter what.
He said he learned a lot from watching those people.
He had a hard time believing that they could even exist.
But he said that one of the things that he was brought to—as a consequence of watching those people live their contract with Goodness out, even under the most horrifying of conditions—was that it was possible that he himself was responsible for his position in the camp. Now, it’s a very dangerous line of argumentation, because who wants to be the one who blames the victim of the catastrophe?
You have to be very careful, when you walk down that road.
But Solzhenitsyn was speaking about himself.
He was a communist, and he arrogantly and forthrightly moved the movement out into the world, and had not fully gone over his life with a fine tooth comb, to find out what mistakes he had made that brought him so low.
But his contention, eventually, was that part of the reason he ended up where he ended up was because he, and many others, had completely forfeited their relationship with the truth, and had allowed their society to degenerate into deceit and tyrannical catastrophe, without mounting sufficient opposition.
And so he decided, when he was in the camps, to straighten himself out, bit by bit.
That culminated in the production of The Gulag Archipelago, and that book really demolished, once and for all, any moral credibility that the communist totalitarian systems had left.
And so one man, in the depths of catastrophe, who determined through good example, at least in part, to stop lying, produced a book, eventually, that demolished the foundation of the very system that had imprisoned him.
That is really worth thinking about.
That’s one example of the absolute grandeur of the human soul, and the capacity for transformation that it has, when let loose properly on the world. So let’s say you’re conceptualizing your own failure, and you meditated on it, and you come to the conclusion that God forced Cain to: ‘Hey, not only have things not been going very well for you, but it’s actually your fault. And not only that—you brought it on yourself. And not only that—you knew it all the time.’
Well, then you might think that you’ll wake up, and fly right—you’ll get your wings in order, and fly right. But there’s no reason to assume that, at all.
That’s not what happens to Cain.
The conclusion just makes him more bitter, and you can understand that, if you think about it for just a second.
It’s bad enough when something horrible happens to you, but then to have to swallow the additional pill— To have to take in the information that you could have done something different; it was avoidable, and you knew it at the time, and you decided to do it anyways.
I think people are in that situation a lot more often than anyone is willing to admit.
You have that little voice in the back of your head that says ‘don’t do it,’ and you override it.
You know it’s arrogance that makes you override it. It’s always arrogance.
It always warns you. It’s always arrogance. ‘Yeah, I can get away with it.’
It’s like, no; you can’t.
I don’t think you ever get away with anything. And maybe your experience has taught you different, but my suspicions are that it hasn’t.
And if you think it has, well, the other shoe hasn’t yet dropped. So Cain doesn’t take the opportunity to let God’s wisdom reorient his character. That could have been the outcome.
He could have got down on his knees, so to speak, and said, ‘Oh my God, I’ve been wrong all along. I’ve been living improperly. I’ve been making the wrong sacrifices. Abel deserves everything he has. I got exactly what was coming to me.
Could I possibly, now, straighten myself out, live in repentance, and improve my position?’
That’s not what he did, at all.
He said, ‘All right. Fair enough. I get it.
I’m going to go after the thing I most admire.
I’m going to destroy it, and I’m going to do that despite its cost to me, and I’m going to do that just to spite the creator of Being.’
That’s exactly what Harris did at Columbine.
It’s exactly what he says, in fact, in his uncanny writings. It’s why the mass murderers always shoot themselves afterwards, and not before.
Because you might wonder, ‘If you’re so upset with the structure of Being, why don’t you just commit suicide, in your basement?
Why do you have to go out and mass murder, before you top it off with a gun to your forehead?’
Well, you don’t make the point as effectively, if you just commit suicide, in your basement.
It’s like, ‘My life means nothing to me—but neither does anyone else’s, and neither does the structure of Being itself.
I’ll take all my revenge as much as I possibly can, and then, just to show you how little I care, I’ll tap myself off at the end.’
People say, all the time, ‘I don’t understand how that could happen.’
I don’t believe that.
I think an hour of real thought about your darkest feelings about existence itself illuminates the pathways to that sort of behaviour quite clearly.
I mean, I might be wrong.
I might be a darker person than most. Hah.
Well, at least, I think there are plenty of people out there who are sufficiently dark to know exactly what I mean, when I’m saying these things.
I would also say that, if it doesn’t lead to your understanding how that pathway might be illuminated, then You need to know a lot more about yourself than you actually know, now.
Because whatever you might say about someone like Eric Harris, he was a human being, too. There’s this idea in the New Testament that Christ was he who put the sins of The World onto himself.
It’s a very complicated idea, but part of it is associated with the idea that He Met The Devil in The Desert, as well.
To take the sins of mankind onto yourself is to understand that within you dwells exactly the same spirit that committed the atrocities at Columbine, and ran the camps at Auschwitz, to actually understand that that’s part and parcel with your makeup, and then to take responsibility for it.
I think that, in the aftermath of the terrible 20th century, that’s what we’re left with: we’re left with the necessity to take responsibility for the most terrible aspects of ourselves.
And that way, perhaps, we can stop those terrible things from happening, again.
That also means that you don’t look for the purveyor of malevolence outside yourself—it isn’t someone else, even though, sometimes, it’s someone else.
You know what I mean.
There are identifiable perpetrators, but that’s not precisely the point.
And then comes the flood, which seems perfectly, miraculously reasonable to me. It’s so amazing that the story of Cain and Abel segues into the story of The Flood. It is the case that the catastrophes that beset society can best be conceptualized as the spread of individual pathology into the social world, and the magnification of that pathology to the point that everything comes apart. And I truly believe that, if you familiarize yourself with the last hundred years of history, that that’s the conclusion that you would derive. The people who are most wise, that I’ve read, who commented on that, say the same thing, over and over: the key to the prevention of the horrors of Auschwitz and the gulag, in the future, is the reconstruction of the individual soul, at the level of each individual.
And that’s a terrible message, because it puts the burden on you.
But it’s an amazing message, because it also means that You could be the source of the process that stops that catastrophe, and malevolence, from ever emerging, again.
It’s hard for me to imagine that you have anything that could possibly be better to do with the time that you have left. Well, then we see Noah, who walks with God, and whose generations are in order—which means that he’s entered this contract with the Good, let’s say, that has the protective function of The Ark. He’s put his family together, and he can ride out the worst catastrophe. He’s actually our ancestor. It’s so interesting—these people that get their act together properly, and make a contract with The Good, are constantly presented as the genuine ancestors of mankind. That’s a really positive element of the story, as well, and it’s one I believe. It hasn’t been easy for us to get here. We are the descendants of the Great Heroes of The Past, and if you took all those heroes, and you told their stories, and you distilled their stories into a single story, maybe you’d have a story like the story of Noah, or the story of Abraham— The story of the successful; the story of our forefathers, and not the ‘cancer on the planet’ that certain people tend to think that we are. And so the goal is to be one of the people like that. There isn’t anything better that can possibly be done. The alternative is something like Hell. And so Noah rides out The Storm, and that’s what everyone wants. You want to ride out The Storm. You don’t want to be happy, because that’ll just happen. But you definitely want to constitute yourself so that you can ride out The Storm, because The Storm is always coming. So then you’re fortified against The Worst, and that’s what you want, because, well, the best, you can handle— The Worst, you have to prepare yourself for. And then we see the same thing repeated in the story of Abraham, essentially. Abraham makes this contract with The Good, and he constantly renews it. That’s his sacrifice, and his worship. He constantly renews it. He has the adventures that are sufficiently typical of the adventures of a human being who’s alive and engaging in the world. He bumps himself up against all the horrors of existence, and yet, the story is told in such a manner that reveals that his primary ethical commitment to the overarching good is sufficient to protect him against the vicissitudes of existence. Well, that’s an optimistic story. As a pessimistic person, I appreciate an optimistic story that’s believable. There’s great demands placed on Abraham. It’s not just as if this comes to him as a gift. He has to be willing to sacrifice whatever’s necessary in order to maintain that contract. That seems, to me, to be realistic. There’s no reason to assume that life isn’t so difficult that it actually demands the best from you—that it’s actually structured in that manner, and that, if you were willing to reveal the best in you, in response to the vicissitudes of life, that you might actually prevail, and you might actually set things straight around you. Well, what if that was True? That would be a remarkable thing. I can’t see how it would not be True, and I can’t see that it’s not stamped on the soul of everyone who’s conscious. I think we all know this perfectly well, although the stories remind us. Socrates believed that all knowledge was remembering. He believed that the soul, before birth, had all knowledge, and lost it at birth, and then experience reminded the soul of what it already knew. There’s something about that that’s really True, because you’re not just a creature that emerged 30 years ago, or 40 years ago: You’re the inheritor of 3.5 billion years worth of biological engineering. You have your nature stamped deeply inside of you—far more deeply than any of us realize. And when you come across these great stories—these reminders—they are reminders of how to Be, properly, and they echo in your soul, because the structure is already there. The external stories are manifestations of the internal reality, and then they’re a call to that internal reality, to reveal itself. Well, and then we come to the end of the Abrahamic stories—at least this section of them—with Sarah’s death. [ The Death of The Princess ] Abraham was called upon to make the supreme sacrifice. And, interestingly enough, because he was willing to make the supreme sacrifice, he actually doesn’t have to. That’s an interesting thing, as well. I believe that it’s reasonable, from a psychological perspective, to point out that, the more willing you are to face death, for example, the less likely it is that you’re going to have to face it, at least in an ignoble manner. And so with that, then we’ll bring this 12-part series to a close. I think that applause is for everyone. I hate to say that, because it sounds so New-Agey. Hah. But it really does seem, to me, that this is a participatory exercise, and that it would not be possible for me to go through these stories, without having you here to listen. I always think—when talking to a crowd—that it’s a dialog. It’s a dialog. You sit, and you listen, and you’ve all listened. Thank God for that. That gives me a chance to think, and it gives me a chance to watch, and it gives me a chance to interact. You’re emblematic of humanity at large. I suppose that’s one way of thinking about it. For me to be able to craft what I’m saying so that it has an impact on all of you, here, also means that I can, simultaneously, craft it so that it has an impact that, in principle, can reach far beyond this place. I’m really hoping that one of the things that can start to happen with this, at least, is that we can put our culture back on its firm foundation, because it’s something that’s desperately needed. In order to do that, we have to understand both the evil and the nobility of the human soul. That’s a Fundamental Truth, and I don’t think you can get to the nobility without a sojourn through the evil. I really don’t believe that, at all. It’s no place for the naive to go. That’s for sure.
Anyways, I would like to thank you—as you thanked me—for your close and careful attention, and your support, during all of this.
It’s been really a remarkable experience.
It’s certainly developed beyond my dreams, so thank you. "
" I'll always be with You.
