"The dream marks are all present. You should have recognized them sooner.”
- Mark Twain -

“One who can not give anything away, can not find anything either.”
- Frederich Nietzche-

Archive for January, 2018

Pyramid Texts of Sakkara



Pyramid of Unas

I am presenting an important piece of by book Power of Then openly for the first time- Chapter 21, my interpretation of the famous Pyramid Texts of Sakkara. When studying them in detail again in 2006-07, I got a unique sense if another layer of information never before presented. So please enjoy this part of the book, and you are free to comment on the interpretation I have provided.

Oldest Religious Texts in the World

I have embraced this my father (Osiris) who has become tired, so that he may be quite healthy again.” -Pyramid Text 50-

The Pyramid Texts are considered to be the oldest religious writings in human history. This is not exactly the case. These texts are what religion came from, they are prior to religion. The Pyramid Texts, especially the ones found in the Pyramid of Unas, are the oldest documents available of the workings of the Absolute Reality. And to first reach the realm of no self. I consider them an updated or condensed version of texts or teachings that may be tens of thousands of years old.

The Pyramid Texts are found carved onto the pyramid walls at Sakkara. As well as the Unas pyramid, the texts are also found in the pyramids of Pepi, Merenre, Pepi II. Supposedly carved for only 180 years in the Old Kingdom, the texts vanish for a while, to reappear in some non royal tombs during the Middle Kingdom such as near the pyramid of Senwosret at Lisht. The texts make their final appearance at the Philadelphius temple at Philae during the Ptolemaic period.

One thing most agree on is that the Pyramid Texts are far older than the period they were inscribed. They were either orally passed on (or kept on long gone scrolls) for perhaps centuries- until the need came to carve them in stone. A theory I have is that they may have come from somewhere else, and translated by the Egyptians the best they could manage. Another possibility is that the world’s great minds gathered in one place to combine all of their knowledge. I suggest these possibilities because it seems clear that some of what is in the Pyramid Texts was unknown to the scribes carving it. New hieroglyphs seem to have been invented to explain concepts or words not found in Egypt at that time or later. Some hieroglyphs appear only in these texts in the long history of Egypt. And that causes to ask the question, why?

Early Egyptologists began to number parts of the texts, like modern religious documents, for easy referencing. The numbers are for to catalog them, it should not be mistaken that this was the Ancient Egyptian’s numbering system. They were called utterances by due to the fact that many parts seem to imply that the words of the text were spoken. There are 750 utterances. Many appear in only one pyramid. The Pyramid Texts are not like a book that one reads cover to cover. There is no first chapter and second chapter. They are on the walls of a pyramid chamber, thus the entire text in that room surrounds us, like a hologram, and we must enter into it fully. Each glyph on each wall is the beginning and also the end of that text at the same time. However the

are placed on particular walls, relating to a particular direction- so direction must be included in their understanding.

Pyramid Of Unas

The Unas texts were considered special and separate from all the other texts in the Sakkara pyramids. Unas has supposedly has the first, best preserved, and most complete copy, thus have become the core of modern study. Jeremy Naydler wrote that,“The Egyptians themselves seem to have seen the Unas text as having canonical status.” Like all Old Kingdom pyramids, no body or funerary equipment was ever found to suggest this may have been a burial.

The Pyramid of Unas is now reopened to the public, after being closed for many years. Like all pyramids, the approach came by boat to a dock where a valley temple was created. This valley temple remnant is very close to the ticket booth when entering the site. The valley temple as some of the most amazing alabaster and quartz floor remnants. From the valley temple, there was a long roofed causeway to another temple adjacent the pyramid. This long enclosed pathway was meant to give the impression that the outer world was being left, and an inner world entered via a long tunnel (almost like the tunnel that is traveled by shamans for all of their journeys). A few parts of the causeway remain, and the reliefs on the walls of the Unas causeway were of daily life (representing the symbolic nature of the day to day world in terms of awakening), with a ceiling of blue and gold stars. Two boat pits were also found along the causeway. The causeway ends at the mortuary temple, in this case a rather large complex that included a 2nd smaller pyramid. The remains of this complex is stunning, with again alabaster stone floors, and giant blocks of granite with the drill hole, saw cut marks and perfect flat created surfaces reminiscent of Abu Sir.

There was no other way to enter the Unas pyramid itself without going through the temple and causeway system, thus it acted as a door. Most causeways are traveled west, to the direction of Osiris (death and the Void) and Tehuti (breaking the bubble), towards the inner reality.

Like most Old Kingdom pyramids, the entrance is in the north face, so one will walk in southward (the direction of power and dreaming). It is a tight, hunched walk in at a steep angle of 22 degrees. The slope ends with a vaulted room then a second short passageway to the inner chamber. It is near the end of this passageway that the Pyramid Texts begin. Entering, one comes to a room known as the antechamber, with a vaulted ceiling and filled with blue hieroglyphs on the walls. There are small doors in both the east and west walls (leading to side rooms). To the east is a three pronged room that has no inscriptions. To the right is a large rectangular room that includes a black granite sarcophagus box on the far western side. There is no doubt that this was the smoothest stone box I have felt in my time in Egypt. Again how did they create such a smooth surface in such hard stone? The room has hieroglyphs on most of the walls, though much of the back west wall is filled with “decorative designs,” and geometrical shapes. Some are perhaps mandalas, or they may be like a pattern of cloth upon the walls, symbolic as a new garment is being put on here. The garment of course will be the new “I,” with the old parasite “I” gone, leaving the self to remember what it is. These patterns on the wall may also be like the walls of the Sistine Chapel in Rome, where I got the sense that the drawn drapes are really there to hide something energetically behind or beyond the designs.

The walls on which the designs are found are made of alabaster, whereas the rest of the walls are limestone. The Egyptian word for alabaster is ‘shes,’ which also has word connections with the milk of life, as alabaster has the colour of cream rising to the top of milk. This may provide alchemic symbolism for baby Horus is birthed here. A box of granite is called ‘met’ by the Egyptians. This word is related to ‘mat,’ which means to dream or to discover. Thus the box is linked to dreaming or journeying, or perhaps the insights of the dream of reality itself. The rest of the pyramid is made of sedimentary rock, linking to water and the metal silver.

While I will be presenting an interpretation of these texts that has never been presented, that does not mean I believe this is the only information in these texts. One of the great errors made by any translator of an ancient text, is to think that there is one translation, or one piece of information being presented- as in how writing exists in our modern world. Due to the fact we are dealing with hieroglyphic picture writing, they can have layers and layers of messages in them- each in a sense living together. Some have seen astronomical references, references to the Giza Plateau, to shamanic healing. And that may all be true, and what I am going to present here may be one layer of information embedded in these texts that so far may not have been seen.

The sarcophagus chamber is the place where the dead (ego dead) arise symbolically from the sarcophagus box to a new dream of life. One is awake, but that does not mean the work is done. Awakening shows that reality is a whole new ball game, and all the old rules no longer apply, and it will take a lot of time to learn those new rules. Horus the seeker has ended (he found Osiris) but now he is back to baby Horus with no idea what to do in this new paradigm of awake in the dreamstate (normal human without the parasite). That is why these texts in the Unas Pyramid seem to begin in the sarcophagus chamber and work back outside to light and duality. One must begin to accept their new reality. They are no longer a caterpillar, they have become a butterfly, and now they have to figure out what living as a butterfly means. Not every stanza will be looked at, just some key ones to give an overall impression of what is referred to in here.


What a caterpillar calls the end of the world, the rest of the world calls a butterfly.” Tao Te Ching

Sacrofagus Chamber Unas

Sarcophagus Chamber

The sarcophagus chamber texts are about the process that follows awakening. The work was done in the antechamber. In the sarcophagus chamber one dies to the “I” (parasite) and arises again as Baby Horus. These texts are meant to explain this very odd transformation.

North Wall

North is about action. This wall has “purification” texts upon it, but in fact no cleansing is happening here. What there will be a reference to is the conditioning of the body-mind. What Unas is cleansing, is his body’s remaining attached conditioning to the dreamstate.


The first group of texts on wall are the water and incense purifications, but two of these (25, 32) are repeated later, thus act as a marker. #23 is a good first step to this whole puzzle. It begins by saying, “Osiris, seize everyone who hates Unas.” It is describing the return to the void (Osiris), and the need to let drop away all that disturbs the realization. Help is asked from Tehuti (wisdom of breaking the bubble) and to place the enemy (the emotional attachment) in his hand. Today we still have the saying about holding things in the palm of our hand which means we know it intimately. Another important line follows, “Do not separate your self from him (Osiris).” Osiris being the void, truth, nothingness, gives an instruction to remain in what we are (everything) and not let mind drop us back into the separate hell of the parasite dreamstate.


Text #25 is about going with or joining with your Ka. The Ka is thoughts, personality, but is covered by a false ego (false KA). The false is dropped, or killed depending on your terminology, and allows one to rest in their true KA and allow the script of your character to unfold. The four directions (Horus, Set, Tehuti and Dunawy) are called to be in control of the four aspects of the dreamstate, the four proteins of the DNA. The text also asks Unas to keep one leg and one arm forward, with the other back. This is how we walk, with left leg and right arm forward, while the right leg and left arm stay back. Thus we must walk with our Ka, and not fight against its motions. Actually the texts says specifically HNA with your Ka. Hennu is a mystical dance, thus one is not walking here but dancing. Jesus and Krishna were lord of the dance, showing that for the awake living our life script, life becomes as beautiful as a dance. They know the illusion of what they had believed previously, thus they can dance the script perfectly. At the end of this stanza, Unas is given the Eye of Horus.


Here water is poured over the feet of Unas, mirroring the story of Jesus at Bethany. The water is presented by Horus the elder, to Horus the child. Horus the seeker has now become something else, but they look similar. It is the same concept that says before awakening mountains are mountains; during enlightenment, mountains are no longer mountains; while after enlightenment, mountains are mountains again. Horus began the search thinking he was Horus. During awakening he found he was not Horus, but then awake he is Horus again, but this time as a child and starting all over. In a sense this is a a baptism, and that gives the heart the eye of Horus. The texts says the eye is now always under one’s soles as we have “true seeing” as our foundation. The passage ends with, “The voice has come out for thee.” The voice is probably that of Gnosis, inner knowing of Tehuti.


Purification with natron from the north is to let Unas’s mouth be like the mouth of a milk calf in the day of its birth. Again this is a reference to a new born child, here suckling from the mother. This is symbolized by the statue of baby Horus putting his mouth to the breast of Isis, as was later copied in Christianity with Jesus and Mary. Baby Horus, or Jesus, is not meant to reflect a physical infant, but a newly awakened being- who must drink from Isis (Mary) which is the dream wisdom in order to be nourished in its new paradigm.


These utterances are for opening the mouth, using an instrument called a Peseshkep, which Alexander Piankoff refers to as a piece of bread (thus perhaps similar to a Christian wafer). The standard version was an instrument used in midwifery to cut the umbilical cord, thus again the symbology on the north wall of the new-born Horus. In New Kingdom tombs, a sem-priest is shown using it on a mummy. Of course the mummy is not a dead person, but the ego-self. But by the New Kingdom a real ritual did appear to literally open the mouth of the dead, a mistaken understanding of the old symbolism. The final utterances, 41-42, talks of the need for Unas to suckle the breast of Isis. Text 50 Unas is compared to Ra (inner light). “I have embraced this my father who has become tired (asleep), so that he may be quite healthy again (awake).”

The wearer of the qeni garment is embracing his father Osiris. This embrace must not be seen as something happening between two things, it is not a merging into one. It is the embrace of one by one. It is the realization that there can be no embrace, for there are not two things to be embraced. Horus was Osiris all along. Thus Osiris can be healthy again as he has realized what he is (absolute). Thus it is an embrace that is not an embrace. PT 368 and 357 claim that when Horus and Osiris embrace, the Akh is formed, “you identify to the Akhet, for which the sun emerges.” The Akhet is directly translated as the place where the sun rises in the east, but it is really where the awake arise from sleep. Seeing there is only one, only Osiris exists.

Jeremy Naydler remarked that following the embrace in the Ramesseum Dramatic Papyrus, food and cloth are brought in. One of the cloths is purple and is identified with the awake king. Priests called “Embracers of Akh” enter, wearing jackal-baboon masks and “create” a giant ladder to reach the sky, which the king climbs. The priests swing clubs to keep Set back, an action that seems to magically produce the rungs of the ladder at the same time. They are symbolically keeping back the ego-mind, which of course still exists within reality even if gone from a person’s mind, and wants to get back in and get in control. Yet by swinging the clubs, keeping the mind back (or ignoring it is a better way of describing it) the next step to be taken just appears. And PT 487 says that after ascending, “my bones are re-assembled, limbs are gathered.” This is shamanic dismemberment, making a new form out of the old. This all ends with a ritual feast.

Food offerings are presented in the utterances, to equip Unas with “seeing.” This seeing is to look beyond the veil (Maya) to see truth (Maat). This food is often seen to be symbolic of Horus’s body, as the food in a Christian church is seen to be Christ’s body (similarities again). By the New Kingdom these offerings became mistaken as the need to have food to eat in the afterlife, for a feast in the realm of the dead. Yet the food is a symbolic act by a very living person upon awakening. Also utterance 43 says the eye of Horus is shown to have one black and one white eye (Unas later lifts a white and black jar). The black and white is the yin-yang symbol, which originated in Egypt. The 2 eyes are duality in the finite world, all must have its opposite in duality. Unas is told to seize them. The seizing means one pulls them in and crushes the finite bubble (the container that duality exists in). Without the bubble (container) there can be no duality (good-bad, happy-sad, male-female). All will exist as the Absolute with neither being able to be labeled. Also worth noting is that utterance 44 has two mistresses, Isis and Nepthys, being “favourable to thee.” Thus duality will now work for instead of against.

72-79, 81

Now Unas is anointed with the seven holy oils (chakras), which fill the eye of Horus. This anointing has made him an Akh (light) and gets him sekhem (personal power). Once the oils have been presented two rolls of linen are offered. He is reclothing himself in (2) duality, putting his human self back on to interact in the dreamstate.



These twelve texts begin on the far south wall and run to the east wall- thus the two walls connect together in a continuum. 213 begins with the words, “Unas you are not dead, you have departed alive to sit upon the throne of Osiris.” This is not a denial of physical death, but shows that a death experience has happened while still alive. The throne of Osiris is the seat of power, and is the seat of knowledge in the void (no-self), and one will “sit” there when one has transcended the egoic mind. While on this throne Unas will give orders to “those whose seats are hidden,” those who are still asleep. Atum, the creative power, now makes his appearance in the texts.


Begins with a warning of the Lake of Fire, a concept that later became the Christian hell. It is a purifying fire, not a torturous one, though it may seem that way at the time. The first question one asks of course, if one is awake, shouldn’t they be done with all the purification stuff? This follows the normal belief that an awake person lives in some sort of blissed out, peaceful, no more problems, happy all the time wonderland. This is nothing but a fallacy, an ego hope. The problem is that enlightenment has nothing to do for the ego or the body, for enlightenment is finding out about what is beyond mind and body. Body or mind does not awake, awake awakes. The body is still here in the dream, and it is still full of its conditioning. After awake, there will be a shifting of the body-mind as it begins to reflect more the awakeness behind it. Awakeness may have no attachments, but body and mind still do, and the dream will keep presenting circumstances for the body-mind to drop all its conditioning. Thus the newly awake may in fact do more stupid things than they did before they awoke, they are getting the opportunity to release conditioning. “Enter then into the place where thy father (Osiris) is, where Geb is.” Thus the text is now claiming that no-self and Geb (objects in the dreamstate) are connected. Thus one must work with the understandings that have come from the no-self, within the dream of Geb (earth objects). One can not have this realization then try to escape from the world, if anything they must plunge now back into the world, but in a totally new way.


Now Unas goes to Atum (creative force) who asks, “There is no god, who has become a star without a companion.” Unas replies, “I shall be that companion.” Thus in a sense walking with the force of creation, following the wishes of what Atum wants to manifest. Unas is then asked to see the place of Horus and Set, combination of seeker and the thing that seeks. Here baby Horus is learning to go beyond Set and Horus to Atum, primal creation. He will no longer fight duality, doing so he will have as the text says “no mutilation, no injury.” Now comes something interesting, “Ra-Atum does not give thee to Horus: he reckons not thy heart, he has no power over thy breast; Horus can not have power over him, thy father can not have power over him…Lift thyself up, in the Name of Neter. So thou becomes Atum for every god.” In a sense it is saying that nothing has power now over Unas for Unas is Atum, the creator of everything, thus Unas is also everything that has been created. He sees there is no other, is no gods, just one, which is what he is. Nothing is separate from what he is.


Now Unas appears before Nepthys (feelings, water) and the text says “Orion and Sothis circles the Duat.” Orion and Sothis are the star systems connected to Osiris and Isis, who is often said to encircle the Duat, who gets a purification in the Akhet (place of becoming light). The caterpillar needs the cocoon stage before it can become a butterfly, and the cocoon stage is not fun. It is from this “breakdown” that the Duat (void) is reached. Following this is the line “he is content because of them.” This is an important word, content, for the awakened condition is not always happy- but content with how things are.


Repeated throughout this text are the words, “Ra-Atum, Unas unites with you in darkness (void) from the Akhet, for you are an Akh.” Again there is the idea that Atum and Unas are one and the same, an Akh (awakened light). Also repeated, “If he (Unas) wills that you will die, you will die; if he wills that you will live, you will live.” Realizing that they are one, Unas is the creator. It is not some separate far off God who had created everything, it is what Unas is. That realization means that we in fact have the complete power of using “the gap” of our thoughts to manifest anything we want in the dreamstate. This embrace is not jut a joining, it is a realizing of what what real power is.


This utterance overlaps the south and east walls. The fact that it is a wraparound text makes it very important. In it, Osiris Unas makes the same statement 24 times to 24 different deities, likely representing what are known as the 12 hours of the day and night. Unas constantly repeats that he is not dead, and that he will not be judged. Realizing that if all that exists is Unas, then “who is to judge?” To be judged requires a second and if there is no second, then no judgment is possible. Unas here realizes where he comes from, what he is, and what he has access to- thus must know who the archons-Apop are and why they do not have power over him. He is now a living example of unity.


Here is our first example in the pyramid of what Schwaller de Lubicz called transference. Often what is on one side of a wall matches in some way what is on the opposite side. Both sides of the stone link together as one. Here in 220 Unas wears the white crown of Horus, while on the opposite wall (west wall of the antechamber) he wears the red crown. The text begins with an often quoted pyramid text line, “The doors of the horizon open, its bolts slide.” These bolts of the heavens are a big mystery for the Egyptologist who has many differing ideas as to what this means. One really needs a good background in Zen where to awake one must pass what is called the gateless gate or doorless door.


On the south wall Unas was Osiris, but here is back to being Horus again, but not as the previous warrior seeker, but as Horus the child. “Let him be powerful at the head of the spirits, let his knife be firm against his enemies.” A reminder is that awakeness awakens, not the physical form. And this knife will be used on all that is within the loop attempting to trap. He is not longer focused on his old goals and things he wanted, but the release of all from the loop


The “last” of the texts upon the walls of the sarcophagus chamber. Unas is said to be asleep, turns around (or looks behind). After comparing his lotus scepter to Anubis, and his staff to Osiris, it tells of how changed” Unas’s “condition” is. Remember that in awakening one is a changed being, but the garment will still look the same, thus be very confusing for everyone including the newly awake. At least the caterpillar takes on a different outer garment, butterfly. Unas is now advised, “beware of your borders while on earth.’ This is likely some symbolic dividing line between asleep and awake, thus don’t drop across the line back into the land of the asleep (get reinfested by the parasite). The final line of this part of the text continues this trend with the words, “put on (or clothe) your body and move forward.” This is a common symbolic theme, that of putting on new garments. The garment is the I or personality being used, but after awakening, it is never mistaken as the real “I.”


The last part of the texts in this room are not on a wall per sey, but along the gable of the east wall. Like its counterpart on the antechamber west wall, they have 7 texts- and each should be noticed in connecting with it’s other transference wall counterpart. Given that there are 7 texts, each will refer in order to the 7 chakras of the spine.


204 claims that Unas’s nourishment is now provided by Osiris (truth, void), “Unas is never thirsty or hungry. 205 has Unas transformed into a hill, to have one’s primal sexual energy to use. Doing so Unas is said to be, “unbound, set free, and seen by the gods.” Unas becomes the son of Ra, thus radiates his light. 210 is the key text here which calls for Unas to have a “pure tongue in his mouth.” A large portion of this text also is so that Unas will not eat his excrement and urine. This seems like an odd concept to us. In later funerary texts like the Book of Gates and Caverns it warns of a section of the Duat known as the upside down world, and when in the opposite world one eats excrement for example. The simple version of all this is a reminder not to go back to the separate egoic state.


This small corridor has texts on the north and south walls. The north wall has some copies of texts that were in the sarcophagus chamber, but the south wall is unique.


244 has a symbolic breaking of the two jars (Set and the enemies of Horus). There are two jars for they relate the dual world of the dreamstate. What he is smashing is his belief of duality. In 245 Unas comes to Nut and says, “I have thrown my father Osiris down to earth, I have left Horus behind.” At the end Unas is said to have grown wings and feathers and his Ba is full of Heka (magic words) thus can manifest. Nut asks that a place in the sky be “split open” for Unas is a star, a companion of Hu. Hu (creative utterance) is usually associated with Sia (divine intelligence). The last text on the south wall, 246, is a bit confusing. Unas is compared to the bull of Min, thus a full sexual and creative being. He is told to be wary of Horus with red eyes, but not Horus with blue eyes. The text says around Min the gods are silent and he is asked to step into the Akhet (symbolically rising into light from darkness), and the doors are opened (he is not stopped from going into the antechamber, or into his awake character in the dream). He walks into the Akhet (which must be what the antechamber symbolically is) and into his power.


West Gable

Any gable text is special because it is raised above the walls. Like the sarcophagus east gable there are 7 texts that relate to the chakras and connect through the stone to the 7 texts alongside it.


“Thy son has done (this) for thee.” The speaker then is Osiris, but Osiris is not saying he did it for me, but for thee, Horus thought he was doing the work for Osiris, but really it was for himself. “The great ones tremble when they have seen the sword which is in thy hand.” The sword is the tool the awakening one must carry, is that which will chop away all that is false, which regarding the dreamstate, is of course everything. A person who has gone past the first step can internally look like a psychotic killing machine. Of course it is killing of all ego attachments. The ones we don’t like are easy to kill, it’s the one’s we love and care for. Those attachments are the challenging ones for people.

The text now changes. “Unas there, O Unas see, look,hear. Unas arise on thy side. Do as I order, You who hates sleep, but were made tired. Arise!” Calling for Unas to look, see, hear and be there is in a sense demanding him to be alert. The text is referring to the sleep state, and called for the part of us which hates sleep (awakeness) but was made tired (or made to forget or to drop into illusion). This order to be present is not to be alert in the dream, but simply to recognize when he has drifted back, fooled by the dream again. Thus the passage is not urging him to be “in the now,” but simply to stop every time the archons try to pull you back to sleep. This puts Unas in the place of power, as Ra, the inner light that illuminates darkness (false). The last part of the utterance has importance, “It is Horus to whom order was given to do (this) for his father, To the Lord of the Storm, Wrath is forbidden when he carries thee, It is he who carries Atum (all).”

Thus Horus (seeker) was given an order by his father (Osiris, dreamer). Horus is never acting on his own, but always acting under the orders of Osiris. Every act for Horus is predestined, but it looks like he has a choice (to make it seem interesting) so he must act on that appearance. The land of the storm is Set, and in the end of some Osiris stories, it is Set who carries the throne of Osiris. The enemy has become useful. But the last line is what Set (mind) is really carrying, not Osiris, but Atum (absolute). In a sense now mind is simply carrying out the direct wishes of the Atum within the dream. This very powerful little utterance has a lot of useful information there, and is one recommended to be read many times over.

Text 249 has an important line, “Unas is the lotus flower (light from darkness) …come out of the island of fire (that which is raised from the primeval darkness)…after he has placed truth there in the place of falsehood.” A lot exists for such a short phrase. In fact that could be the line that sums up the entire pyramid texts. He went into the darkness, and burned up all that is false, with fire. With false gone, truth is left. “Unas appears as Nefertem, the lotus flower at the nose of Ra, As she comes out of the horizon everyday, And at the sight of when the gods purify themselves.” Nefertem is the child of Sekhmet (fire) and Ptah (stable matter). The name means Young Atum, or harmonious action. Nefertem is sometimes thought of as the new Atum, rising as the sun in the east (thus related to Khepera).

250 begins with Unas uniting hearts for Her Sai (one who is over wisdom or one who is fulfilled). It is symbolically compared with being filled with food (which is why there may be so many food references on the sarcophagus chamber east gable). One does not acquire truth, they become it, in a sense fill up with it. But that is misleading too because truth doesn’t come from anywhere. It is what you are. Unas is also called in this text “The great one who is in possession of the divine book.” The divine book is the book of Thoth. Again this is not a book of pages to read, but the revelation of what is, metaphorically described as knowing a hidden book

Unas and Ra have now become one and the same in 252, “Unas lifts his ames-scepter. When he intends to refuse admittance to Unas.” Thus Unas is doing something to Unas, Unas is in a sense referring to two as if each were an aspect of himself, or referring to himself in the third person. He has dis-identified with Unas, yet remains Unas. He knows Unas is just a costume.


The texts begin with the West Wall and wrap around into the south wall (see Naydler for picture of stone 243). The texts of the antechamber are very different than those of the sarcophagus chamber. The antechamber seems to talk more about the path of awakening.



254 is a very long text. It begins with the saying “the heart of the fiery breath is against you.” The text asks the Lord of the Horizon to make space. “Unas will pronounce a curse on his father Geb. The earth shall not speak anymore. Geb shall not be able to defend himself. That which Unas finds on his way, He will eat him piecemeal.” It is similar to me to the early soliloquies of Ahab in Moby Dick. Ahab is after the white whale, representing delusion and/or Maya, and nothing will stand in his way. Here Geb (as earth, physical world, manifestation) is Unas’s foe, and it is he which Unas will eat. He wants the earth to speak no more, or in a sense to not the let the false dictate or force via ego anymore. Unas is going to reject a huge layer of reality and burn it up, and then see what is on the other side. If you look closely at the words, Unas is as monomaniacal as Ahab. “The lord shall be dammed off completely, the two ridges of mountains shall be united, the two banks of the river shall be joined, the roads will be hidden for the passers-by, the steps will be annihilated by those who go up!”

What a great stanza. The world being referred to here is the world of two (duality) and the need or unite or join (one, or not-two). This will never been seen by himself or others because he is annihilating each step as he walks, or sees there never was a step, never a Unas to walk it, and no one to see him walk the steps. Erasing the steps means Unas’s main goal is to reach unity, not show others how to get there. This goal is the journey, not a record of the journey. The text continues, “Ha! Fear, tremble ye evil doers, Before the storm of heaven! He has opened the earth with what he knows. On the day when he intended to come. So he said, he the one rich in plowland, He who lives in the Duat.” Unas is re-affirming that he is still on the attack. The earth opens because Unas sees reality different now. Next he meets the goddess Beautiful West again in her form as the divine cow and is again sent to the Sekhet Hetep (Field of Peace). Unas now says that he is the sun (Ra) breaking his fetters (attachments that tie him to the dreamstate), “The lord of peace gives thee his arm, o ye his she-monkeys who cut off their heads. Let Unas pass by in peace. He has attached his head to his neck.”

The monkeys are likely a version of the wisdom baboon related to Thoth. They cut off their head (die to ego self) but it also speaks of the head being re-attached. Again a reminder of ego, you may kill it or cut it off so to speak, but a similar of deeper I must be worn to interact in the world of form. Unas then reaffirms in the text that he will keep his commitment and not let anything stop him. As seen in the sarcophagus chamber, later Geb and Unas will again be friends- he and the manifested dream will be friends. But this part was what was prior- and all out attack on everything trying to pull the wool over his eyes.

In 256 Unas gains the throne of Horus the Elder, and again fire appears and “massacres” his enemies. Doing so, “The gods have seen it while they took their clothes off, they now bow before Unas…” Thus Unas knows the underlying principle of the gods, so they no longer need masks (symbolized as clothes) and they can fully show what they are to him. In 257 Unas breaks the Bia (basin) of the sky. Naydler calls this the canopy of the sky. What Unas has done is to have broken the bubble of relative reality. Now Unas can take “his seat” in the bark of Ra, journey of light. Unas is now Osiris, in a dust storm, perhaps a better image is to say in a tornado. This is an apt metaphor for someone who has broken the bubble and seen beyond it to their first glimpse of ultimate reality, which of course is that this one is a sham. Yes that is quite like being caught in a tornado. The movement to absolute also seems to happen as if falling through a funnel or tornado. “Unas is on the way to heaven,with the wind, with the wind, he will not be hindered.” In many ways I see this wall of the antechamber to relate to the First Step, where one goes from normal life or the idea they are on a spiritual journey- to really walking one. This is the great disillusionment, and all that is left now is to finish walking to heaven (awakening). It will tough, bloody and messy- until one sees there was only one thing that ever had to be faught, yet paradoxically only one thing beyond it.



In one sense the west wall texts end here, but in another way, they don’t. 258 completes the record of Unas heading towards the first step. However 260 begins with a line or two on the west wall, showing they are related. The south wall texts are all about dangers and difficulties. The east wall declared Unas as Horus again, (not awake). He has yet to step into the world of Osiris (void). The south wall claims Unas is an orphan (tefer) and is with the sister (Tefnut) thus a play on words. At the end of Moby Dick Ishmael/Ahab has become an orphan, meaning alone. But here orphan also means something else. He comes to the 2 truths (double Maat, who appear in the famous chapter 30 and 30b weighing of the heart in the Book of the Dead). The weighing of the heart is not a judgment after death. Here the two truths give the throne of Geb (earth, dreamworld). What this is likely referring to is a new view or understanding of standard reality, thus Unas can begin to operate differently in reality. What had deemed to be the enemy, the material world of Geb, is becoming a friend again. Unas gathers together his members and then,

“Unas comes out, the guardians of trun,??? he brings it while it is with him…Unas shelter is in his eye, the protection of Unas is in his eye. Unas vicarious strength is in his eye, the power of Unas is in his eye.” These lines parallel the very forceful renditions of Richard Rose on the value of commitment, not only to continue one’s journey, but the very commitment becomes one’s own protection. The eye (seeing) sight beyond standard reality, means one must commit themselves to break free. Stop the commitment and the process stops. The egoic dreamstate will attempt everything to get one to stop. It will find any distraction to make someone’s focus go elsewhere. If it is family, someone may get sick, or maybe a money problem, or perhaps a gift of great luck in the dream, or a temptation that will later cause a great waste of energy. The protection and power comes from seeing that anything-from the egoic state- is non truth- and thus to declare war on the false ego, and then let nothing within the dream make him stop. Eventually the dream will give up because it knows nothing will work anyway. So there is no need anymore to make the wife sick, or get someone bankrupt, or other calamity. “Ye who might have come to Unas as adversaries, come to him as friends!”

Finally 260 ends with the way for Unas,“Unas’ abomination is to go about in darkness, so that he does not see, upside down. Unas comes out on this day and Horus the truth is with him, Unas will not be handed over to your flame, ye gods.” The not wanting to travel upside down becomes a feature of Coffin Text 1037, or funerary texts like the Book of Gates or Book of Caverns. It is seen as a fear to get caught in this famous other world upside down. This is a mirror of this world. His fear here is also to not be darkness (not bad as we think of the idea today, but just anything hidden from the mind- psyche, subconscious) or thus anything not fully seen or examined. The fear of every seeker is to delve into that which is hidden. One does not mediate to have a peaceful mind for example, but to examine all of their hidden, which no one does, which is why few awaken from just meditation. So Unas works to bring the day (light) to shine on his shit, thus revel the shit, and then truth can replace the darkness- freeing him from another of Maya’s chains of attachment.

261 is known as the lighting bolt text, for it seems to claim that Unas is a bolt of lightning thrown through the skies. But this has nothing to do with lighting in the sky. If you understand 260, then 261 becomes very clear. 260 ends with Unas wishing to shine light on the darkness, his obstructions. Thus he becomes the lighting bolt that will light up the darkness and reveal his attachments that must be destroyed. In 262 “Ignore not Unas O (Ra, Horus, Thoth ect) Know me for I know you, Ignore not Unas, O Ra, Greatest one of all the annihilated.” It is not Unas per sey who is concerned about being ignored, it is what is “behind Unas” using lightning to search out (parasite, mask, false self) knows it, and thus he owns it. “greatest one of all the annihilated” is a little tricky, but there definitely is destruction taking place, and any part of “us” looks great and important until we see that it was based on a lie. As this little “mondo” continues, things seem to get better as there is more peace, better health, finally being a nehen star, or the darkness has transformed to light. But this is not a one time deal, this same process will have to repeat itself over and over for each and every part of false self that must be found, eradicated and let go. The utterance ends with all sorts of dangers that Unas has avoided. Doing all this lets “Unas rise up to Ra.”

267 appears to be information about Unas’s trip in the field of rushes, later depicted in detail in the Book of the Dead. This includes boats and ladders, the stairway of the chakra system. “Unas washes himself, Ra appears.” This is some form of cleansing, then comes Isis and Nepthys to suckle him, or perhaps encompass him- in a sense the two kundalini strands are moving around him “Horus takes him to his side, he purifies Unas in the Jackal Lake.” This lake is Anubis, thus a transformation lake. 270 is the famous ferryman text “Awake in peace, those whose face is behind…in peace, ferryman of the sky…Unas comes to thee, that thou may ferry him in the ferry boat, in which they ferry the gods.” This part of getting the ferryman to take one by boat later gets expanded in Coffin Text 397 and Book of the Dead 99. In the Book of the Dead, the ferryman is asleep. His name is “whose face is behind, or who looks behind.” The ferryman is the driver of the car, the dreamer itself, who should be driving instead of sleeping, while the ego false self has taken over driving the car. So the ferryman to take back control of the steering he must be woken up. In the Coffin and Pyramid Texts there is more than just waking up for the ferryman. The ferryman will give the “traveler” a very deep verbal examination, then the boat (which has been disassembles) must be re-assembled, paralleling the dismemberment and memberment of Osiris. The last part of the text is,he will jump up and place himself on Thoth’s wing. It is Thoth, Who will ferry him over to the other side.” Thus the traveler is saying he is putting his 100% of his faith in Tehuti (wisdom, gnosis) and it will be wisdom, no matter what happens, that will guide him to cross the river (reach truth).


The north wall texts very much parallel the south wall, but perhaps resented in a slightly different way. The south is about dreaming (seeing what is or is not) while the north is about action (doing).


Begins with Unas being declared the son of Sothis (star of Isis) thus Unas Is Horus (here called the Great Bear Constellation). Unas has a throne in the sky and on earth (above and below), and the face of a falcon (Horus) and the wings of a goose (Geb). Unas meets the daughter of Anubis- friend of Thoth (perhaps Maat or Sheshat) who stands at the window of the sky. The word for opening or gate is peter, which is usually translated as to see, but ptr has connections to stone or rock, the obstruction that blocks true mind. Thus the guardian of the gate, is also the very obstruction that one must go through. He calls for the ostrich (Maat/Thoth) to open the way, that he may pass.

305 is maybe the most recognizable hermetic text on the walls. A ladder gets laid by Ra and Horus, each holding a side while Osiris watches. Unas is questioned and asked “art thou a god, whose places are pure.” The answer, “I come from a pure place,” allows Horus and Set to help him up the ladder. Thus it will be the two aspects that will help him rise. The Akh (spirit, light) belongs to heaven, the khat (body) to the earth (dream).” This is the famous hermetic axiom, “as above so below.” “Is the heir grown poor, not having a script, Unas shall work with his big finger, he shall not write with his small finger.” Unas is writing his own script for his life, and he now writes with the big finger not the small. This may be true mind over conscious mind. 306 ends with Unas under the Keshet Tree in the Field of Rushes, which is similar to Buddha’s enlightenment experience sitting under the Bodi Tree. Unas again becomes a hill, full of creative power, that leads to Akh (spirit).

Utterance 256 on the west wall had Unas seeing the gods naked. Now here he sees the four goddesses in 308 naked. Thus he as seen the male and females without clothing (without masks, layers of false self hiding what is true about them.). As the egoic masks have come off, so too does the human conditioned clothing want to come off as well. 309 claims, “Unas is the thrasher of gods who is behind the castle of Ra born from the goddess Wish-of-the-gods, She-at-the-prow-of-the-barge-of-Ra. Unas sits before him (Ra), He opens his chests, unseals his decrees, Unas sends his messengers, which do not tire, Unas does that which he (Ra) says.” Just 8 lines has a lot here. First it claims that Unas is born of a wish, by the woman in the prow of Ra’s boat (Maat). Thus it is the wish of truth that created Unas. As such he is not just in service to Ra, Unas will live out the will of Ra, doing whatever is asked of him. Ra here can be seen as the dreamer, the truth of what Unas is, the one who knows the script of the manifested form known as Unas. Thus Unas is no longer trying to fulfill his ego requests, he is happy to be connected to the wishes of his dreamer (Ra) and will just follow the script of his life perfectly.

In 310 Unas goes to the one who sees “front and back” and asks him to bring a boat that “flies up, the one which alights.”With so many references of rising up to the sky in lighted boats have caused many to believe that these texts give references to aliens in spaceships, people being lifted up into the world of the gods (seen to be where the aliens/gods come from). The challenge is to see if these references are to aliens, forces of the universe- but there have been many ancient rock carvings and paintings seemingly of traveling vessels. 312 the final text on the west wall has just three lines asking the “bread to fly up.” Bread is symbolically linked to power or energy. It may be as the gate of Ra is opened, the chakra system is opened allowing energy to flow fully up the down the body.


273/274 on the east gable of the antechamber, are perhaps some of the most famous of the Pyramid Texts, because they are mistakenly called “cannibal texts.” Unas is claimed to be eating the bones of the gods, and like any headline, it sells papers. Consider too that when these texts were first being deciphered around 1900 AD, the Egyptologists were Victorian Europeans who saw ancient Egyptians as uncivilized non Christian savages. I see the East Gable as the “awakening text,” the sarcophagus chamber is what to do after awakening- but this gable reveals the actual moment of awakening.

(section 393/394/395) The stanza begins with things clouded (by the veil of Isis/Maya). There was movement, then all movements cease (one is stepping from the apparent movement of duality, to the non-movement of the absolute). “Living on his fathers and mothers” means to be spiritually nourished by All That Is. We will see that this is not about eating dead ancestors, but making things a part of ourself, and is symbolized as eating or ingesting. This ends by saying that Unas is now more powerful than Atum- because Unas sees he his Atum, thus Atum can not be more powerful than Unas. They are one and the same. (396-406) Every direction has been assembled, and he has used fire to burn away the false. He once suffered from “wanting” but instead “feeds on the essence of every god.” When eating is being mentioned, what is being eaten is wisdom or truth. A shaman does not learn something by knowing it intellectually, but learns it by “eating” it, making it a part of his bones and flesh. He thus becomes truth and embodies truth. Unas also turns his back to Geb (the earth dream) and is not going to let the egoic dream influence him. He will prepare his own meals, thus let his true nature determine how he will live and act. Doing all of this allows Unas to encircle the two heavens (duality).

275/276 the other small utterances on the gable has Unas coming with the clothing of a baboon, only to open the gate- and then drop his loincloth (the last remaining vestige of self and mind). In 276 he chases the serpent of mind called “his adversary,” the serpent alien brought parasite finally being dismantled.


Carved into the wall underneath the “awake gable” is mostly about snakes, focusing on the process of destroying mind/false self/ego. Much of the process of awakening is laid out on this wall symbolically. The crawling snake (as opposed to the winged serpent) is Apop. It is also the primeval serpent who trapped Atum, until he can transform into a cat and cut off the head. In 277 Horus falls because his eyes are ripped out by Set, as Arjuna falls in the Bhagavad Gita- this is the same scene. In the Gita, Arjuna has fallen, not because he will not start a war that will destroy all the knows, but he has found that all he loves is as much a dream as all he hates.

278-299 Babi has arisen as the penis, kundalini is rising. The powerful sexual energy will now be acknowledged and turned inwards to protect and renew. Thoth (wisdom) will be Unas’s protection, thus his guiding force. He in a sense gathers strength to battle against that which opposes him. This again is similar to that scene in the Gita where Krishna must show Arjuna the way the universe actually works so that he will pick up his sword and start the war- considered battle here. If one uses the texts on this wall and compare with the Gita, the comparasin will stun you. 301 is describing the final push between asleep and awake. He makes an offering to the primordials of Hermopolis (4 pairs of deities behind Thoth). He is doing this to reach “their father”, thus reveals that there is something more than even the oldest primordials. Unas claims to know the name of the father. “he will hold Unas again, he will make Unas alive every day.” The only way Unas was able to complete this full journey was to see the total annihilation of every piece that made up Unas. To reach the absolute we have to give up as an individual self to make it through the funnel to reveal what we have always been. Afterwards comes one might say a return to manifestation, a re-ordering of Unas (described on the north and south walls). This makes Unas’s eye whole, thus he can now see the truth of reality at all times, though for a while ego will try to come back and keep trying to trick him.

“Arise great boat, as Upuat (opener of the ways) Full of Akh (illumination) Coming from Akhet.” Thus he is opening the way as an illuminated being, and like Ra he rises from the Akhet each morning as light- for as Ra awakens as light, so too will Unas, for again the reminder that Unas is Ra. This text ends with Unas being purified in the Jackal Lake, or Upuat Lake. He becomes powerful (bright) and sharp (like a knife). He becomes “lord of the green stone.” The most famous green stone is the sacred stone of Hermes/Tehuti called the Emerald Tablet, upon which the secrets of the art of alchemy were said to be engraved. Unas ends up as two green hawks.


The final area with texts in the Unas pyramid is the entrance corridor. What is most interesting about these specific texts is that they are of course either the beginning or end of all the texts in this pyramid. I leave them for you to examine. This undestanding of the Absolute Reality of no-self was the key element of the Western teachings of Osiris. The land of the dead is really the land of the void- and it is this understanding of how nothing is everything that allows a much deeper walk into the other directions. This section on the Pyramid Texts was a good overview of the western teachings of the four directions. The rest of this volume will focus on the other three directions, and learning more in detail what the Egyptians said about the mental parasite, and about what has become known in the modern world as the Matrix Reality.