The Egyptian Initiation: Many ages have elapsed since the Egyptian Priest King passed through the pillars of Thebes. Ages before the sinking of Atlantis, thousands of years before the Christian Era, Egypt was a land of great truths. The hand of the Great White Brotherhood was held out to the Empire of the Nile, and the ancient pyramid passages resounded with the chants of the Initiates.

https://www.youtube.com/watch?v=YP6vHSdlHRA

The Edwin Smith Papyrus is a medical treatise from ancient Egypt. This papyrus is named after Edwin Smith, the American collector of antiquities who purchased the papyrus. The Edwin Smith Papyrus is notable for being the oldest known surgical treatise in the world and casts some light on the medical knowledge possessed by the ancient Egyptians. […]

Read article here: https://www.ancient-origins.net/artifacts-other-artifacts/edwin-smith-papyrus-0011746

This is a great practice. It gathers a lot of life force and allows for a smooth and powerful opportunity for the recognition of its essential nature. The practice is derived from post-Lurianic sources obviously (such as Shaarei Kedusha), but is done in a style quite different than how such kavanot are described in the kabbalistic literature. It is almost impossible to do this style of work from the books directly without some practical translation into the context of a working meditation. No one…not even Kaplan…..gives actual instructions for that transition. What I have given in this and in all my books is from years of working with the material. Hopefully the actual practice is clear enough that it can be done in all its detail.

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A really good kavanah meditation I did every day for many many years (published in ‘Blazing Dew of Stars”):

Visualize the name AHYH (21) above the crown on the head. Prepare it for its descent as a visualization of the letters YHV (21) expanded for yetzirah (YVD HA VAV=39). Flash the word/value of dew (TaL=39) which equals the expanded letters.

Visualize the second heh (5) of that YHVH in the heart of the brain, within the scull. Visualize it as four alefs in each quadrant, with the the fifth in the center. Transform the descending 39 form of YHV to its simple letters (just YHV). Visualize them descending as dew from keter penetrating the scull. Feel the prismatic crystaline shefa dripping in to suffuse the brain. In the position of the central alef of the five, a blazing shin (300) arises to crystalize its fire at the apex of the spine, in the very center seat of the brain.

Around the shin in the center of the brain are the 13 letters of the 300 expansion of Elohim surrounding the scull. On the right are ALP LMD, on the left are YVD MM, in the center are the heh and yud. Visualize the yud above the horizontal of the heh (this implies the name YaH attributed to chochmah, partner of binah). Below the heh’s horizontal the blazing shin radiates (figure). Here, the shin represents the fire of yud’s primordial dynamism which is brought forth, just as the ruach Elohim (300) does in Genesis 1:2. Thus the 13 letter ALHYM is worn like a crown around the shin. Here the divine fire of concentration is stoked, and its radiance glows to outshine the scull and the surrounding environment, and it meets the infinite depth of space, and they merge seemlessly. This fiery illumination passes through every construct both internal and external, and the blazing seat of space is focused. Its brilliant diaphanous glow equalizes all phenomena, and it directly connects in feeling tone with the birthing pregnancy of creation.

The intensity of the shin blazing in the inner sanctum of the head at the apex of the spine can be almost unbearable. Thus, it must pass down into more grounded embodiment. Breathe the shin fire down directly into the heart. Use the in-breath to gather its fire together, and the out-breath to flow it down. Exchange this over and over to circulate its blazing. Feel its residual glow permeate the body. Do this many times in a cyclical fashion. Visualize it as a loop of mirrorlike brilliance, sparkling brightly beyond capture. Settle the blaze of the dew within the heart, as a visualization of the name YHVH, standing in vertical form. Continue the breathing, but let each in/out breath allow the name in the heart to flicker with its albash reflection MTzPTz, as black fire on white into white fire on black, back and forth. In this manner the fiery charge of the 300 can suffuse the whole of your being and temper its reflexes. Within its radiance, contemplate and bind the following kavanot.

Visualize the three expansions of the name AHYH.

They are 161, 151, 143, arrayed like this:

ALP HY YVD HY

ALP HH YVD HH

ALP HA YVD HA

Concentrate on the combined values of the three expansions, which add to 455. This is the gematria of the word ha-shefa (the shefa, or shefa of the heh). Understand and recognize this connection as if it were the ‘face’ of the name AHYH. Now step out the name AHYH triangularly, in the manner of the tetractys, in four rows.

It proceeds this way:

alef (1)

alef-heh (6)

alef-heh-yud (16)

alef-heh-yud-heh (21)

The total value of the four steps is 44. This is the gematria of the word DaM (blood). This is the blood of space, inherently suffused with shefa and endemic to all appearance and non-appearance. Kabbalistically this is called the ‘back’ of the face of AHYH. Realize that the aspects of ‘front and ‘back’ comprise the totality of the mind, as in “alef is never less than two”, the

meat of the paradox. Combine their values, which are 455+44=499. This sum is the gematria of the word tzabaot.

This is a divine name appendage signifying non-dual essentiality within the appearance of relative collectivity,

translated as ‘the hosts of ’ (as in YHVH Tzabaot or Elohim Tzabaot). It corresponds to hod and netzach, the gates

of the triad NeHiY, through which the alchemical marriage of Zer Anpin and Nukvah is opened or closed. In this

kavanah it seals the names which have been elaborated into a cohesive working unit, through which mind can pass.

Once sealed in this manner, the apparitional display silently breathes through the circuitry that has been

established.

To close, the bright space of the heart is breathed out throughout the body, joining the senses to their sense fields.

As the charged internal sensations are suffused into external appearances, the final union is sealed.

This is beyond instructions. Those who can understand will do it spontaneously. Simply rest within it.

Narrated version online, “Initiates of the Flame”

The Aaronic Breastplate: A Biblical Magical Phylactery

The The Jewish High Priest’s or Aaronic Breastplate was a potent Biblical phylactery that was at once a sign of authority and piece of spiritual protective technology.

Aaron was the first high priest of the Temple at Jerusalem to have worn this breastplate, several centuries before Christ. It was later worn by the High Priest, when he was presented in the Holy Place, in the name of the Children of Israel. The breastplate features 12 gemstones each attributed to one of the 12 Tribes of Israel. As a result, this section of the Biblical text gives us a Biblical grounding for an occult correspondence list linking 12 stones to the 12 Tribes, and as such, a basis for talismanic magic.

The stones of the breastplate appear as one of three lists of gems, in the Bible. In Ezekiel 28:13, in Revelations 21:19–20, and in Exodus 28:17–20 are lists of the 12 foundation stones.

The authorized list is (1) red jasper (sardius), (2) citrine quartz (topaz), (3) emerald, (4) ruby (carbuncle), (5) lapis lazuli (sapphire), (6) rock crystal (diamond), (7) golden sapphire (ligure), (8) blue sapphire (agate), (9) amethyst, (10) yellow jasper (chrysolite), (11) golden beryl (onyx), (12) chrysoprase (jasper). The Hebrew names of these 12 stones are (1) Odem, (2) Pitdah, (3) Bareketh, (4) Nophek, (5) Sappir, (6) Yahalom, (7) Leshem, (8) Shebo, (9) Ahlamah, (10) Tarshish, (11) Shalom, (12) Yashpheh.

“According to the description in Exodus, this breastplate was attached to the tunic-like garment known as an ephod by gold chains/cords tied to the gold rings on the ephod’s shoulder straps, and by blue ribbon tied to the gold rings at the belt of the ephod. The biblical description states that the breastplate was also to be made from the same material as the Ephod—embroidery of 3 colors of dyed wool and linen—and was to be ⅓ of a cubit squared, two layers thick, and with four rows of three engraved gems embedded in gold settings upon it, one setting for each stone. The description states that the square breastplate was to be formed from one rectangular piece of cloth—⅓ of a cubit by ⅔ of a cubit, folded so that it formed a pouch to contain the Urim and Thummim.

The Hebrew term for the breastplate, חֹשֶׁן(ḥōšen), appears to be named from its appearance, probably derived from the same source as Arabic حسن (ḥasuna), meaning “to be beautiful”. The 19th-century German biblical scholar August Dillmannthought that it was more likely to be derived from the Hebrew word חֹצֶן (ḥōṣen), meaning “fold”, relating to its function.”

According to the Talmud, the wearing of the Hoshen atoned for the sin of errors in judgement on the part of the Children of Israel.” As such, it was a symbolic foreshadower of the atoning role of Christ. Framed otherwise, Christ embodied a universalized version of the Aaronic Breastplate applied to all human beings.

As a side note, the Breastplate served as a pouch for two objects which provide a Biblical basis for using divination methods to seek answers from God in the way we do in contemporary Judaeo-Christian magic. “1 Samuel 14:41 is regarded by biblical scholars as key to understanding the Urim and Thummim; the passage describes an attempt to identify a sinner via divination, by repeatedly splitting the people into two groups and identifying which group contains the sinner.”

“In the version of this passage in the Masoretic Text, it describes Saul and Jonathan being separated from the rest of the people, and lots being cast between them; the Septuagint version, however, states that Urimwould indicate Saul and Jonathan, while Thummim would indicate the people. In the Septuagint, a previous verse uses a phrase which is usually translated as “inquired of God”, which is significant as the grammatical form of the Hebrew implies that the inquiry was performed by objects being manipulated; scholars view it as evident from these verses and versions that cleromancy was involved, and that Urim and Thummim were the names of the objects being cast.”

For those who are interested in the latter subject, the source for the above is Hirsch, Emil G.; Muss-Arnolt, William; Bacher, Wilhelm; Blau, Ludwig (1906). “Urim and Thummim”. In Singer, Isidore; et al. The Jewish Encyclopedia. 12. New York: Funk & Wagnalls. p. 384–385.

Has anyone attempted to construct a version of the Aaronic breastplate for use in Solomonic work? The Sixth and Seventh Books of Moses include a very different version of it, but it seems to me that a replica of the Biblical breastplate would fit in nicely with the Solomonic tradition as I see it in terms of grounding ritual technology in Biblical precedent in the same way that we use hyssop, the Solomonic Trumpet/Bell, and so on.

Prior to the Inventory Stele, we find Isis on a Giza stele of Prince Amenomopet, a prince of the 18th dynasty. She is found on the so-called Stele C found in the Sphinx Temple and which shows the S […]

Source: Isis, Mistress of the Pyramids

https://vimeo.com/328114474