dr york - the egiptian book of anubis - prayers for the deceased

7/27/2019 Dr York - The Egiptian Book of Anubis - Prayers for the Deceased

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AGuidance fVom TheMatterJ

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TneEgiptiansBoole ofAnubis

Prayers Tor Tne Deceased

Anubis is the Greek rendering or the Tama-Retje

"Egiptian*'word Anupu or Anup, meaning "Opener of the roads

for the dead; the guide of the afterlife". The word Anubis is a

cognate or the ibs and comes from the word Hannabeach

meaning "The Awakencr or The Etarker". The Aramic Hebrew

name Enoch has the same derivation and means "TheSeer or Ini-

tiate"; the awakener is such, 'One is Conscience', therefore,

Anubis or the state or Conscience, is alwaus present at the

Judgment time and in the Hereafter.

Anubis is depicted as the Neb"Master"of the silent land

Amun-Re, who istheguide to the west road. Atum-Re, israised

in associating with theUsa "etjeof Re - "Ra", as the guide to the

dead. He watches the balance in the Judgment Hall of Asaru,

CJsr "Osiris". Atum-Re is alsodepictedas thedeityof the ritu-

als of the tomb, who presides over embalming rituals. And re-

ceives mantj pleasof mortuary prayers recitedon behalf of the

deceased Tama-Retjeaat "Egiptians".

In The PyramidTexts, Anubis wasdescribed asa son of

Re and given adaughter,a Goddess of Preshness. In time he

lost both of the attributes and became part of theOsirian Cul-

ticTradition. As a child, Anubis, the son ofNepthys, and Asaru,

Usir "Osiris",was abandonedbq his mother and raisedbu his

stepmother Aset, Auset "Isis", until hebecame of age. Anubis



then accompaniedAsaruand aided Aset, whenSutuch"Set"slew

Asaru and dismembered his corpse. This is when Anubis in-

vented the Mortuary Rites, talcing in the 'Kite of the "Neb" Mas-

ter of the Mummu Wrappings'. Anubis henceforth ushered in

the deceased to Asaru's Judgment Halls, and remained popular

in all periods or Tama-Reye "Egiptian" history, even in the time

when the foreigners dominated Tama-Re.

Anubis' symbol is the baclc jaclcal-headed dog, with a

buf.hu tail or a man with the head of a jackal or dog. The blaclc

jackal dog has always been a symbol associated with Tama-Re

"Egipt*, however, there is no such species as a black jackal; refer

to A.ELO. Magazine vol. 1 edition 5 Jan. ZOOO issue; The Jackal

Dog, And The Reason Why You Wear Eilack At Funerals' The

real reason why the black jackal is depicted asblack canon[ybe

revealed to those members of The Ancient Egiptian Order.

Have you ever heard your grandmother say, "Listen to those

do:rs howling in the night. Somebody must have died'. This is

«- ^ J <T 7 J/

because the canine "dog" has a keen sense of smell. He is the

retriever, thus he howls the sound HUWA before death visits.

Not only does the dog sees and hears in thisphysicalworld, but

he also has senses of the spiritual world as well. Did it ever

ponder you why a dog is chosen to lead a blind man? Think

about it. The blind man is in darkness, and the dog is chosen to

lead him and becomes the blind man's eyes. The canine "dog" is

chosen to lead the blind man because he hears the sounds that

the human ear can't hear, thus he protects the human being

agninst on coming dangers beyond his senses.

The search dog, or the jackal, is symbolic in aiding Aset

Auset "Isi's", in finding the M- boc/ypartsof Asaru, Usir "Osiris"1

body, from that point on, the jackal, which in fact is not black

by natural color became synonymous with the mascot that

guides you through death of the realm of eternal darkness, the

state of deity. For in all religious beliefs, Cod, Y.H.W.H., Allah,

Thehos were in darkness when he said, "Let there be light1'in the

old testament, Genesis 1:5; so the Aunal"natural"aocx^e. is Dark-

ness. In fact, light is synonymous with temporarily existing. The

light is the light in man as mentioned in the old testament, Gene-

sis2:/, when it speaks about the 5a "soul", which is called K.bah-

ee, in aramic hebrew, meaning "alive, life, living thing". This light

is the central sun of the solar plexus found in CJnnuaat "human

• beings"; and when that lesser light goes out, one is declared

Mawut "dead". Light is the light of the world that you are in,

chaos; and darkness is that world that one returns to, supremebalancement.

Inancient Egipt, death was not look upon as the time for

mourning but as a natural cycle of life which is unlike some civili-

zations of the west. The western society has not confirmedex-

istence after death, thus they are scared to make that transi-

tion. On the other hand, the Egiptians firmly acknowledge in an

afterlife or reincarnation of cells which led them to build great

monuments as tombs for their deceased ones. At death, the

Neter Anub/s, symbolic of the jackal, serves as the messenger

between the heavens and hell, and is called the Neter of the



Dead, the conscience which awakens us to our personal respon-

sibility and approves that which we do right knowingly and dis-

approves that which we do wrong.

The deity Anubis also weighed the heart of the deceased

against the feather of Maat "justice", which determined if the 5a

"soul" of the deceased woula continue its journey to the Mend-

jet "the baric of Re", symbolic of Nibiru, talcing them to the un-

derworld; or become a prey for Ammit, the serpent, also known

asApophis. To the western society this concept would be con-

sidered heaven or hell, again showing that theu stole their

heaven and hell concept from the Cgiptians. Ceremonies were

performed over the deceased, or magical spells were recited,

enabling the Tama-reyeaat to invoke protection to help the de-

ceased on their journey to the after life. The Tama-Reyeaat

"Egiptisns" had many magical rites called Spells of Magic. This

way, one would be protected against the foes of "Re11

until one

reached it's final destination. The inscriptions that are actually

written on the inside and outside of the coffin would further en-

sure the safety of the E>a "soul" of the deceased. Some of the

Pyramid text uttered hymns and addressed it to various deities,

while other hymns were related to the Aun-Ra "opening of the

mouth ceremony", which was performed on the mummy and the

tomb statues during the funeral rites, with the offering ritual

which was carried out after the burial. The Aun-Ra "openingof

the mouth" ceremony was to restore to the deceased the use of

his or her senses bringing him or her to life; resurrection. The

A'aferti "Pharaoh" would perform this ceremony wearing the

jackal headed mask symbolic ofAnubis.

This book entitled, "The Egiptian 5ook Of Anubis,

Prayers Tor The Deceased" is a book of vignettes somewhat

like the ones that you could find on the walls and tomb of the

coffins, which the Ancient Egiptians placed with their dead in

order to help them pass through the dangers of the underworld

and attain an afterlife of the Egiptian An "heaven".

Pratjers Tor Comfort

And Consolation

Support us, when

we are silent through

grief.1 Comfort us when

we are bent down with

sorrow! Help us as we

bear the weight of our

loss! O Neteraat, when

we are weak, be the

staff we lean on, be the

shelter we stand under,The Neter Anubis



O Neteraat, give me life in mu heart, and life in

rny tongue, and life in mtj hearing, and life in my

sight,and life in mu feeling, and life in all mi) Dodtj,

and life before me, and life behind me. Give me, I

pratj thee, lifeon mu right hand, and lifeon mu left

hand, and life above me, and life beneath me. O

Neteraat, increase the life within me and give me life

to be me andu.ou.

Anubis performing the opening of the mouth ceremony,

vhich restores life to theA'aferti for the next world



He who called to the Neteraat from the

depths of his heart, will find his abode in the clear

sLiesof love; and that his own heart is the sun "Re".

TheA'afertiAnlchatenand hisA'aferti

giving praise to the Sun

-a, i'tity

OShu, father of the Le-ul "sky", hear us and make

us bold. O Geb, father of Ta "the earth", hear us

andgive us support. O Atum-Re, spirit of the east,

send us tjour wisdom. O Anun-Re, spirit of the

south, mau we walk qour path of life. O Amun-Re,• * - / *_/ |

spirit of the west, mau we alwaus be readq for theI <— ' *J ^J

longjourney. O Atun-Re, spirit of the north, purify

us with jour cleansing winds.

The Neter Of The slo,, Shu The Neter of The Earth, Geb



O Atum-Re! Refresh and gladden mu spirit.

Plirifumu heart. Open mu mind. I lauall mu affairs

in thy hand. And teach me how to talce control of

them. Thou art my true guide and my refuge. I will

no longer besorrowful and grieved; I will be a happy

and joyful being. O Atum-Re. I will no longer be full

of anxiety, nor will I let trouble harass me. I will not

dwell on the unpleasant thines of life. OAtum-Re.F o

Thou art kinder to me than I am to myself. I dedi-

cate myself to thee, Hierophant.

bestow,O Atum-Re, this grace upon us, that

in the three schools of suffering and learning, we

should learnself-concjuest asMuslims, and through

sorrow as Hebrews, even if it be against our will as

Christians, learn self-control as Nuwaupians.

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C ! V > < «. >if v ' v \ <

Atum-Re

Tne Supreme Grand Hieropnant

The Master Re, blesses uou and keep uou; the mas-

ter Re makes his face shine upon uou and be gracious to

tjou; tne master Re turns nis face upon uou andgives uou

peace in his warmth. The master Re is the sun.

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Nefertiti

giving praise to the sun the source of all life.

OAtum-Re, the strength of the wealc, tre comfort

of the sorrowful, the friend of the lonelu: let no sorrow•J

overwhelm me, nor anguish of heart turn me from thee.

Grant that in the patience of hope and the fellowship of the

Ancient Egiptian Order theu mau continue in thu service

and in allgoodlu living, until at length, thetj also attain unto

fullness of life before thu face, through our parents, the

Neteraat.

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All thingspass-> r

A sunrise Atum-Re does not last all morning.All things pass. A cloudburst does not last all day

as the noon sun comes, Atun-Re. A H things pass.

Nor sunset, Amun-Re, all night. All things pass.

Wnat alwatjs changes? Earth, sky, thunder, moun-

tain, water, wind, fire, lake. These change, and if

these do not last, do man's visions last? Do man's iI-

fusions? Take things as tneLj come. All things pass

in theall.

Yaa Hotep

there be Hotep "Peace" in the higher re-

gions; ma there be peace in the firmament; ma

tnere be peace on earth. May the waters flow

peacefully ma the herbs and plants grow peace-

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fulluj may all the divine powers bringunto us hotep

"peace"

The supreme l-M-Hotep is hotep "peace".

May we all be in peace. May we all be in peace.

May we all be in peace, peace and only peace; and

may that peace come unto each of us.

Hotep! Hotep! Hotep!

In the rising of the sun, Atum-Re, and in its

going down, Amun-Re, we remember the Neteraat.

In the blowing of the wind and in the chill of winter,

weremember the Neteraat. In the opening of buds

and in the rebirth of spring, we remember the Net-

eraat. In the blueness of the slcy and in the warmth

of summer, we remember the Neteraat. In the rus-

tling; of leaves and in the beautu of Autumn, we re-o .j

member the Neteraat. In the beginning of the ear

and when it ends, we remember the Neteraat. when

we are weary and in need of strength, we remember

the Neteraat. When we are lost andsiclc at heart, we

remember the Neteraat. When we have \ous weJ ~ *

yearn to share, we remember the Neteraat. So long

as we live, theu too shall live, for theu are now a part*- *~s

of us, aswe remember them.

Prayers For The Departed

[

14

15



O mu deities! O thou forgiver of weak-J <-5

nesses!- Bestower ofgifts! Dispeller of afflictions!

Verily, I beseech thee to forgivethe wea k-

nesses of such as have abandoned the physical ga r-

ment and ascended to the spiritual world.

TheMendiet5oat

which carries the deceased to the spiritual world

O my deities! Purify them from trespasses,

dispel theirsorrows, and change their lightof chaos

into uour surreal darkness. Cause them to enter thevx

garden of happiness, cleanse them with the most

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pure water, and grant them to behold thy splendors

(in the loftiest mount.

The Egiptian PurificationRitual

wnicn trieChristians stole tneir concept of Baptism

Give them rest with the devout and the just, in the

place of the pasture of rest and of refreshment, of

waters in the paradise. We know n a m e of the d e c e a s e d

iswith LJOU.

17



name of thedeceased 35 shed the frail earthtj_ _ • ; • _ * m j f

mansion and departed this life to live hereafter in

the realm of the Neteraat. nnme O f the

WOrL is doneand name of the deceased l~>aS

laid down the burden. Prom the din and dust of

life's Srugge name of thedeceased ^as

HG to the

deathless world of peace and rest where the cha-

otic light fades in to peaceful darkness yet, n ame of

the d e c e a s e d 5 & . e . s clearer than ever, where happiness

fails not. Our beloved has not died; onlu the bodu,v/ *_/

which is tjet to live in spirit in a higher and no-

bler place than our thoughts can measure and minds

can conceive. Let nnmeO f jessed rest in ever-

lasting peace and \ouwith thee, Neteraat.

name off thedeceased gOCSt home thisnight to

thy home of winter, to thy home of autumn, of

Spring, and of Summer; name of thedeceased

home this night to they perpetual home, to thine

eternal bed, to thine eternal slumber.

Anubis preparing the

Sleep thou, Nawum "sleep", and away with thy

Sorrow. Sleep thou, Nawum "sleep", and awau withI I ^x

chq sorrow, sleep thou, Nawum "sleep", and awau«— ' | «_/

1819



with thy sorrow,- sleep thou, beloved, in the bosom

of Pa Kuluwm "the All".

The shade of Mawuth "death" lies upon thy

face, beloved, but the Anubis of death and grace

has his hand round about thee; in the nearness to

the trinity, Atum-Re, Atun-Re, Amun-Re; farewell to

thy pains. Anubis stands before thee and Hotep

"peace" is in hismind...

*MBB«is8 r4JiUj aBa»>«i»iME

Anubis weighing the heart of the deceasedon the scale of justice

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Nawum "sleep", O sleep in the calm of all calm.

Nnwum "sleep", O sleep in the guidance of guidance.

N.iwum "sleep", O sleep in the love of all loves.

Nnwum "sleep", O Beloved, in the Neb of Death.

Nawum "sleep", Obeloved, in the Neb of life!

u tak name of the deceased home.

The Jaclcal which represents the DeityAnubis

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Life Puts Death In Confusion

Confused living people die. All are confused.

All die. Now that puts all things in perspective.

I would Know whether after the parting of the

Khat "bodu" and the 5a "soul" I shall ever know more*-/

than I now know of all that which I have longwished

to know,- for I cannot find anything better in man

than that he knows, and nothing worse than that he

be ignorant.

This life of light is onlu a step to Neh-eh

"eternity" of darkness. Tor that which we call

Mawuth "death" is but a doorwau in truth, a pro-

gress into Neh-eh "eternity".

Eternity, inTama-re

When a child is born, all rejoice; when someone

iies, all weep. We should do the opposite. Tor no

bne can tell what trials and travails await a newborn

thild; but when a mortal dies in peace, we should re-

fcice, for he has completed a long journeu. And

[here is no greater joq than to leave this world of

[naotic light, faith, and belief; not knowing for now

mat great time has come to know the real and final

|uh"is their life after death".

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22



Do not seek death. Death will find uou and there\J

Is no place to hide. Seek the road which makes death

easier. In the last analysis, it is our Dahuth "knowledge"

pf Mawutn "death" which decides our answers to all theQuestions that life puts to us. "What happens after

death"?

Our critical day is not the very dau of our

Mawuth "death"; but the first dau of our life in the

world of blinding lies, greed,

fend hate. The whole course

of our life is critical.

When Amun hotep son

Hapu was lying on his

aeathbed, he said to his stu-

Jent, who was weeping; bit-r o

;rly, 'Why do you weep? AH

ny life has been given to me

nerely that I may learn toAmunhotep

Son Of Hapu

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Wnen we are dead, and people weep for usr r

and grieve, let it be because we touched their lives

with beauty and simplicity. Let it not be said that

lifewas good to us, but, rather, that we were good

to life.

Amans truewealth is thegoodhe does in this

world. That's the wealth of the man of belief and

faith. The religious man, the true man of facts and

truth, does more than just do good in the world. He

creates with his wealthwaus to stopevil in the world.

To refrain from evil, to achieve good, to pu-

rify one's mind—this is the teaching of the poor

man. The teaching of the rich man is the same but,

to achieve wealth, to control tjour own mind and to

control the evil. Religion takes awau uour power;

wealth gives uou power.

Birth does not lead to Azumess "greatnc«*"i

but the cultivation of one's own self leads tog,rflit«

ness. And greatness leads to many problem. Mnnij

I iroblems lead to much stress, and much stress leads

one to an earlu death; so let others seek Azumess*_x

"greatness". You seek Hotep "peace".

The light of a good charactersurpass-eth the

lightof the sun, a fool once said, and the radiance

thereof, he believes. Whosoattain-eth unto it is ac-

counted as a jewel among me, but a fool among

K>ds.

The wise man, seeing what is agreeable, imi-

tates it; seeing what is disagreeable corrects it in

;imself and others.

This world is like thefront porch of the te m-

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pie before the world to come; prepare uourself inI I 1 ^J

the temple that uou may enter the hallway of the

real world.

To be what we are, and to become what we

are capable of becoming, is the only end of life. To

realize that we are all a part of Pa Kuluwm "the All" is

the beginning of true living.

The Mendjet bark of Re "Ra", which is symbolic

of Nibiru

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dr york - the egiptian book of anubis - prayers for the deceased

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