Era of Peace

Welcome to Era of Peace

Estamos muito satisfeitos e honrados em compartilhar este momento com você. Você pode, ou não pode saber disto ainda, mas você é um dom maravilhoso para esta Terra. Toda a vida desenvolvida aqui é bem-aventurada por sua presença. A intenção divina deste site é para ajudá-lo a lembrar-se desta profunda Verdade.

Independentemente de quão longe você pensa que esta de refletir o fato de que você é um Filho Amado e Divino de Deus, esta informação dos Seres de Luz nos Reinos da Verdade Iluminada vai despertar dentro de você esse Conhecimento Interior.

Você esteve preparando por uma eternidade do tempo para cumprir a sua faceta única do Plano Divino, que está se desdobrando agora na Terra.

Sua Presença “EU SOU” trouxe a informação neste site em sua esfera de consciência, porque o tempo para que você possa cumprir sua finalidade e razão de ser é AGORA.

Thank You

Obrigado por se oferecer ter nascido durante este Momento Cósmico na Terra e obrigado pela sua disponibilidade para se tornar o Instrumento de Deus, você é destinado a ser.

God Bless You,

Patricia Diane Cota-Robles.

Preparando-se para o Influxo de Luz Divina

September 2005
Preparing for the Influx of Divine Light
by Patricia Diane Cota-Robles

Nós todos temos nos preparados para este Momento Cósmico desde a queda da Humanidade a eras atrás. Agora estamos em fase final de aumento de energia, vibração e consciência de nossos corpos físicos, etérico, mental e emocional, para que possamos ser capazes de suportar o fluxo máximo de Amor Divino Transfigurado de Deus. Este influxo da Luz Divina incorporará o ímpeto desde o dia 13 de Agosto até o dia 18 de Agosto.

Se o seu Ser Divino tiver magnetizado esta informação na sua esfera de consciência, saiba que você é uma parte vitalmente importante desta atividade da Luz. O Plano Divino que você se apresentou para cumprir durante esta Semana Santa necessita apenas uma coisa de você:

SUA CONSCIÊNCIA UNIDIRECIONADA, FOCADA NA ALEGRIA FLUTUANTE, AMOR DIVINO E REVERÊNCIA POR TODA VIDA.

Enquanto você progride através dos dias santos que levaram a este acontecimento milagroso, lembre-se que, acima de todas as coisas, sua responsabilidade é liberar a energia mais amorosa, jovial, divertida, edificante, harmoniosa que você possa expressar.

Não importa que desafios ou testes possam lhe ser apresentados, saiba que nada vale a pena afastá-lo da harmonia do seu Ser verdadeiro. Seja a Presença da Paz Dominante que você esteve preparado para ser. Seja a força mais poderosa de Transfigurar o Amor Divino, você é capaz de estar aqui e agora. Este é o seu momento! A humanidade, a Mãe Terra e a Companhia do Céu estão contando com você.

GOD BLESSES YOU!

Durante os próximos sete dias, nós fomos abençoados com a oportunidade de elevar a vibração dos nossos corpos Terrestre, para que eles sejam capazes de suportar mais Luz do que jamais experimentamos antes.

Por uma Sanção Cósmica de nosso Onisciente, Onipotente, Onipresente Deus Pai-Mãe, toda a Companhia do Céu está de prontidão permanente para assistir a Humanidade com esta Diligência Sagrada.  Os Seres de Luz nos Reinos da Verdade Iluminada nos deram dois exercícios de respiração muito simples, mas extremamente poderoso. Se fizermo-los todas as manhãs e noites para os próximos sete dias, a nossa preparação física será acelerado por um salto quântico.

Estes exercícios de respiração podem ser continuados por quanto tempo você quiser após os sete dias. Cada vez que eles são feitos, seus corpos terrestres serão levantados até mais na energia, vibração e consciência.

THE BREATH OF LIFE
by Patricia Diane Cota-Robles

Quando conscientemente inspiramos o Sopro Sagrado de Deus, a nossa Presença EU SOU desperta dentro de nós a lembrança de como o Sopro Sagrado assistirá na transformação das nossas vidas. O Sopro Sagrado de Deus é o nosso Dom da Vida. É o veículo que nos une com o nosso Onisciente, Onipresente, Onipotente Deus Pai-Mãe, Tudo O Que É. O Sopro Sagrado cria o espaço sagrado que nos permite ser Um com os aspectos multidimensionais da nossa própria Divindade e Um com toda a Criação.

Quando deliberadamente utilizamos o Sopro Sagrado de Deus, a cada inspiração que ecoar no Coração e Mente de Deus, e com cada expiração, projetamos para o plano físico da Terra os padrões de perfeição contidos no Coração e na Mente de Deus.  Pelo Sopro Sagrado de Deus somos capazes de conversar com os aspectos multidimensionais da nossa própria Divindade, e nossos corpos físicos, etéricos, mentais e emocionais são energizados e sustentados no mundo da forma.

Enquanto nos lembramos desta profunda Verdade, começamos a experimentar o Sopro Sagrado da forma que Deus originalmente pretendia. Este dom da Vida é projetado para restaurar, rejuvenescer, revitalizar e transformar nossos corpos Terrestres em corpos de Luz e de Templos Poderosos do Deus Vivo.  Direcionando o Santo Sopro de Deus através de nossa Espinha Solar da 5ª Dimensão e seus doze correspondentes Chacras Solares e meridianos, vamos elevar a vibração de nossos corpos para alturas até então desconhecidas. Os seguintes exercícios de respiração irá avivar todas as células em nosso corpo e limpar as frequências de vibração que são menos do que a perfeição física ilimitada da 5 ª Dimensão. Dentro desta mais alta frequência de Luz, a nossa Presença EU SOU será capaz de se integrar efetivamente nos nossos corpos Terrestres. Então seremos livres e sem obstáculos em nossos pensamentos. Vamos compreender a Unicidade de toda a Vida, e vamos perceber que as soluções viáveis para cada situação se manifestando em nossas vidas ou no planeta estão esperando a descoberta no Corpo Causal de Deus.

Tudo o que temos de fazer é utilizar o Sopro Sagrado de Deus e elevar a consciência.

PRIMEIRO EXERCÍCIO RESPIRATÓRIO

(declarado na 1.ª pessoa)

Eu começo exalando todo o ar dos meus pulmões. Agora, estando de pé, os meus pés juntos e os meus braços relaxados e descansando ao meu lado, Eu afirmo com uma sensação profunda:

“EU ESTOU inspirando o Sopro Sagrado de Deus.”

Enquanto eu inspiro, giro as palmas das mãos voltando-as para cima e lentamente levanto os braços ao lado do corpo e estendê-los acima da minha cabeça. Mantenho a minha respiração dentro do meu corpo e visualizo um eixo brilhante de Luz pulsando com todos os 12 Aspectos Solares da Divindade emanando do próprio Coração de Deus.

Este eixo de Luz desce em meu Chacra da Coroa e brilha na Espinha Solar em meus 12 Chacras Solares. Enquanto eu continuo a segurar o Sopro Sagrado de Deus dentro do meu corpo, esta Luz cintilante expande através dos meus meridianos em cada célula do meu corpo.

Agora Eu expiro lentamente e afirmo com profundo sentimento:

“EU ESTOU expirando, o Sopro Sagrado de Deus”.

Enquanto Eu expiro, viro as palmas das mãos voltando-as para baixo e lentamente desço os braços de volta ao lado do meu corpo. Prendo a respiração e visualizo o poderoso raio de Luz descendo pela minha Espinha Solar para o centro da Terra. A Luz do próprio Coração de Deus se funde com o Ímpeto Divino no núcleo da Mãe Terra e se expande através do Sistema de Grade Cristalino para envolver todo o planeta e toda a Vida que evolui aqui.

Eu respiro normalmente durante um momento; então repito a Respiração Sagrada mais três vezes. Este exercício de Respiração Sagrado é feito uma vez para o meu corpo físico e para a camada física da Terra, uma vez para o meu corpo etérico e para a camada etérica da Terra, uma vez para o meu corpo mental e para a camada mental de Terra e uma vez para o meu corpo emocional e para a camada emocional de Terra. Depois de quatro Respirações Sagradas, decreto:

“EU SOU o Sopro Sagrado de Deus restaurando, revitalizando, rejuvenescendo e transformando o meu corpo Terrestre em Corpo de Luz Solar da 5ª dimensão da perfeição física ilimitada. Cada célula, cada partícula atômica e subatômica e cada onda em meu corpo físico, etérico, mental e emocional está agora pulsando com os 12 Aspectos Solares da Divindade, que continuamente aumentam e transfiguram este Templo do Deus Vivo”.

Anúncios

THE SPLENDOUR OF GOD

TEXTS FROM THE TABLETS OF BAHA’U’LLAH

“ASSOCIATION (intercourse) is always conducive to union and harmony; and union and harmony are the cause of the order of the world and the life of nations.

Forbearance and Benevolence . . . are as two lights for the darkness of the world; and as two teachers to lead nations to knowledge.

Good character is, verily, the best mantle for men on the part of God.

Gaze towards Justice and Equity under all circumstances.

Trustworthiness . . . is the door of tranquillity to all the world; the best garment for your temples and the most splendid crown for your heads.

Make not light of any matter, but speak in Truthfulness and Sincerity.

[p. 86]

Refuse not to discharge the due reward of any one; respect possessors of talent; stain not tongues with slander.

Knowledge is one of the greatest benefits of God. To acquire knowledge is incumbent on all.

Tablet of Tarazet.

The Splendour of God, by Eric Hammond, [1909], at sacred-texts.com

O people of God! Be not occupied with yourselves. Be intent on the betterment of the world and the training of nations.

Glory is not his who loves his native land; but glory is his who loves his kind.

Courtesy is the lord of all the virtues.

The deniers and contradictors hold to four words:

First: Destroying men’s lives.

Second: Burning the Books.

Third: Shunning other nations.

Fourth: Exterminating other communities.

Now, by the Grace and Authority of the Word of God, these four great barriers have been demolished . . . and God hath changed brutal manners into spiritual qualities.

Certain laws and principles are necessary and indispensable for Persia; but it is suitable that these should be accomplished in accord with the wish of the Shah, the eminent doctors, and the great State authorities.

[p. 87]

The fear of God is the real guardian and the ideal protector. Flee from that which is redolent of corruption (or sedition).

Tablet of the World.

The Splendour of God, by Eric Hammond, [1909], at sacred-texts.com

Those souls (mystic Sufis) have affirmed, concerning the stages of Divine Unity, that which is the greatest cause of idleness and superstition. They have, indeed, removed the distinction and have imagined themselves to be God. The True One is sanctified above all; (but) His Signs are manifest in all things. The Signs are from Him–not He Himself.

Consider the rays of the sun; its lights have encompassed the world, but these splendours are from it, and from its manifestations; they are through itself, but are not itself.

Schools must first train the children in the principles of Religion, so that the Promise and the Threat recorded in the Books of God may prevent them from the things forbidden and adorn them with the mantle of the Commandments; but this in such a measure that it may not injure the children by resulting in ignorant fanaticism and bigotry.

The trustees (members) of the House of Justice must consult upon the ordinances as they are outwardly revealed in the Book, and then enforce of these whatever prove agreeable to them.

[p. 88]

Moderation is desirable in every affair.

Consider the civilisation of the people of the Occident–how it has occasioned commotion and agitation. . . . There has appeared an infernal instrument, and atrocity is displayed in the destruction of life. It is impossible to reform these violent evils, except the peoples of the world become united in affairs, or in one Religion.

Praise be to God. A wonderful thing is perceived; the lightning (electricity) and similar forces are subdued by a conductor and act by his command. Exalted is the Mighty One who hath made manifest that which He desired, through His absolute Invincible Command.

Each one of the revealed Commands is a strong fortress for the (protection of the) world.

A solitary life and severe discipline do not meet God’s approval. The possessors of perception and knowledge should look to the means which are conducive to joy and fragrance.

Deprive not yourselves of that which is created for you.

Charity is beloved and acceptable before God, and is accounted the chief among all good deeds.

The Reflective Faculty (or the Mind) is the depository of crafts, arts and sciences. Exert

[p. 89]

yourselves, so that the gems of knowledge and wisdom may proceed from this ideal mine, and conduce to the tranquillity and union of the different nations of the world.

Under all circumstances, whether in adversity or comfort, in glory or affliction . . . show forth love and affection, compassion and union.

Words of Paradise.

The Splendour of God, by Eric Hammond, [1909], at sacred-texts.com

All the former and later Books of God are adorned with His commemoration and speak His praise. Through Him the standard of knowledge is planted in the world, and the Banner of Unity is hoisted among nations.

Knowledge is like unto wings for the being (of man) and is as a ladder for ascending. . . . The possessors of sciences and arts have a great right among the people of the world. Whereunto testifies the Mother of Divine Utterance in the Day of Return. Joy unto those that hear.

Knowledge is the means of honour, prosperity, joy, gladness, happiness and exultation.

He (The Bab) says in description of ‘He-whom-God-shall-manifest’;–‘Verily, He is the One who shall utter in all grades, “Verily, I am God. There is no God but Me, the Lord of all things, and all besides Me is created by Me! O ye My

[p. 90]

creatures! Ye are to worship Me!”‘ Likewise, in another place, speaking of ‘He-whom-God-shall-manifest,’ he says, ‘Verily, I (The Bab) am the first one of those who worship Him.’

Now, man must reflect upon the ‘Worshipper’ (The Bab); and the ‘Worshipped One’ (Baha’u’llah); perchance the people of the earth may attain to a drop of the Sea of Knowledge, and comprehend the Station of this Manifestation. Verily, He hath appeared, and hath spoken in Truth. Blessed is he who confesses and acknowledges, and woe unto every remote denier.”

The Tablet of Tajalleyat.

The Splendour of God, by Eric Hammond, [1909], at sacred-texts.com

Revealed by Baha’u’llah, at Akka.
Translated by Ali Kuli Khan.

“As to the meaning of the Cause of Baha’u’llah: know that whatever there is which has to do with the Universal Good, is divine–and whatever is divine is, certainly, for the universal good. If it is true, it is for all; if not, it is for no one. Therefore a Divine Cause of Universal Good cannot be limited either to the East or to the West; for the radiance of the Sun of Truth illumines both the East and the West, and it makes its heat felt in the South as in the North; there is no difference between one pole and the other.”

From The Tablet of Ishraket Baha’u’llah.

The Splendour of God, by Eric Hammond, [1909], at sacred-texts.com

[p. 91]

SOME HIDDEN WORDS AND WORDS OF WISDOM

FROM “THE SUPREME PEN” OF BAHA’U’LLAH

HE is the Glory of the Most Glorious!

This is that which descended from the Source of Majesty, through the tongue of Power and Strength, upon the prophets of the past.

We have taken its essence and clothed it with the garment of brevity, as a favour to the beloved; that they may fulfil the Covenant of God; that they may perform in themselves that which He has entrusted to them, and attain the victory by virtue of devotion in the land of the Spirit.

The Splendour of God, by Eric Hammond, [1909], at sacred-texts.com

OF THE LIGHT

O Son of Existence! My lamp thou art, and My Light is in thee. Therefore be illumined by it, and seek no one but Me; for I have created thee rich, and upon thee have I showered abundant grace.

By the Hands of Power I have made thee, and

[p. 92]

by the Fingers of Strength have I created thee. I have placed in thee the essence of My Light.

Therefore depend upon It, and upon nothing else, for My Action is perfect and My Command has effect. Doubt this not, and have no uncertainty therein.

O Son of Light! Forget all else save Me, and be comforted by My Spirit. This is from the essence of My Command; therefore direct thyself to it.

Thou art My Possession, and My Possession shall never be destroyed. Why art thou in fear of thy destruction?

Thou art My Light, and My Light shall never become extinct. Why dost thou dread extinction?

Thou art My Glory, and My Glory shall not be veiled. Thou art My Garment, and My Garment shall never be outworn. Therefore abide in thy love to Me, that thou mayest find Me in the Highest Horizon.

My Right to thee is great and cannot be denied. My Mercy for thee is ample and cannot be ignored. My Love in thee exists and cannot be concealed. My Light to thee is manifest and cannot be obscured.

O Son of Spirit! The Gospel of Light I herald to thee; rejoice in it. And to the state of Holiness I call thee; Abide in it, that thou mayest be in peace for ever and ever.

O Son of Man! Magnify My Command, that

[p. 93]

[paragraph continues] I may reveal to thee the secrets of greatness and illumine thee with the Light of Eternity.

O Son of Man! My Calamity is My Providence. In appearance it is fire and vengeance; in reality it is Light and Mercy. Therefore approach it, that thou mayest become an Eternal Light and an Immortal Spirit. This is My Command; know thou It.

O Son of Man! Days have passed by thee, and thou hast occupied thyself with thy fanciful imaginations. How long wilt thou thus sleep upon thy bed? Lift up thy head from slumber, for the sun has climbed to the zenith that He may illumine thee with the Lights of Beauty.

The Light has shone upon thee from the horizon of the Mount, and the Spirit of Purity has breathed in the Sinai of thy heart.

Therefore empty thyself of doubts and fancies; then enter into this Mansion, that thou mayest be prepared for the Eternal Life and ready to meet Me. Herein there is no death, no trouble nor burden.

O Children of Men! Do ye know why We have created ye from one clay? That no one should glorify himself over the other. Be ye ever mindful of how ye were created.

Since We created ye all from the same substance, ye must be as one soul, walking with the same feet, eating with one mouth, and living in one land, that ye may manifest with your being,

[p. 94]

and by your deeds and actions, the signs of unity and the spirit of Oneness.

This is My Counsel to ye, O People of Light! Therefore follow it, that ye may attain the fruits of Holiness from the Tree of Might and Power.

O Son of Man! On the tablet of the Spirit write all We have uttered to thee, with the ink of Light; and, if thou canst not do this, then make the ink of the essence of thy heart; and, if thou art still unable, then write with the red ink shed in My Path. Verily this is more precious to Me than all else; for this Radiance shall last for ever.

O Stranger to The Friend! The candle of thy mind is lighted by the hand of My Power; extinguish it not with the contrary winds of desires and passions. The healer of all thy troubles is remembrance of Me; forget it not. Make My Love thy Capital, and cherish it as the spirit of thine eye.

O My Friends! Extinguish the lamp of ignorance, and kindle the Ever-burning Torch of guidance in the heart and mind. For in a short while the Assayers of Being shall accept naught but pure virtue in the portico of the Presence of the Adored One, and will receive none but holy deeds.

O Children of Imagination! Know ye that when the Radiant Morn dawns from the eternal horizon of Holiness, then all the Satanic secrets and deeds, which have been committed in the

[p. 95]

dark night, shall become manifest to the people of the world.

The Sun of Truth is the Word of God, upon which depends the training of the people of the country of thought.

It is the Spirit of Reality and the Water of Life. All things owe their existence to it. Its manifestation is ever according to the capacity and colouring of the mirror which reflects it. For example: Its Light, when cast on the mirrors of the wise, gives expression to wisdom; when reflected from the minds of artists, it produces manifestations of new and beautiful arts; when it shines through the minds of students, it reveals knowledge and unfolds mysteries.

All things of the world arise through man and are manifest in him, through whom they find life and development; and man is dependent for his (Spiritual) existence upon the Sun of the Word of God.

All the good names and lofty qualities are of the Word. The Word is the Fire of God, which, glowing in the hearts of people, burns away all things that are not of God. The minds of the Lovers of Light are ever aflame with this fire. It is the essence of water, which has manifested itself in the form of fire.

Outwardly it is the burning fire, while inwardly it is calm light. This is the water which giveth life to all things.

[p. 96]

We beg of God that we may partake of this Life-giving Water of Heaven, and quaff from the Spiritual Chalice of Rest, and thus be free from all that tends to withhold us from approaching His love.

In this day he who seeks the Light of the Sun of Truth must free his mind from the tales of the past, must adorn his head with the crown of severance, and his temple with the drapery of virtue. Then shall he arrive at the ocean of Oneness and enter the presence of singleness.

The heart must become free from the fire of superstitions, that it may receive the Light of Assurance, and that it may perceive the Glory of God.

The people of Baha must serve the Lord with wisdom, teach others by their lives, and manifest the Light of God in their deeds. The effect of deeds is in truth more powerful than that of words.

THE PATH OF LIGHT

CHAPTER III

TAKING THE THOUGHT OF ENLIGHTENMENT (11)

I rejoice exceedingly in all creatures’ good works that end the sorrows of their evil lot; may the sorrowful find happiness! I rejoice in the deliverance of embodied beings from the griefs of life’s wanderings, and in the Sonship of Enlightenment, and the Enlightenment, that belongs to the Saviours. I rejoice in the Commanders’ (12) oceans of Thought, that bring happiness and establish welfare for all creatures. With clasped hands .I entreat the perfectly Enlightened Ones who stand in all regions that they kindle the lamp of the Law for them who in their blindness fall into sorrow. With clasped hands I pray the Conquerors who yearn for the Stillness (13) that they abide here for endless æons, lest this world become blind. In reward for all this righteousness that I have won by my works I would fain become a soother of all the sorrows of all creatures. May I be a balm to the sick, their healer and servitor, until sickness come

p. 45

never again; may I quench with rains of food and drink the anguish of hunger and thirst; may I be in the famine of the ages’ end their drink and meat; may I become an unfailing store for the poor, and serve them with manifold things for their need. My own being and my pleasures, all my righteousness in the past, present, and future I surrender indifferently, that all creatures may win to their end. The Stillness lies in surrender of all things, and my spirit is fain for the. Stillness; if I must surrender all, it is best to give it for fellow-creatures. I yield myself to all living things to deal with me as they list; they may smite or revile me for ever, bestrew me with dust, play with my body, laugh and wanton; I have given them my body, why shall I care? Let them make me do whatever works bring them pleasure; but may never mishap befall any of them by reason of me. If the spirit of any be wroth or pleased with mc, may that be ever a cause for them to win all their desires. May all who slander me, or do me hurt, or jeer at me, gain a share in Enlightenment. I would be a protector of the unprotected, a guide of wayfarers, a ship, a dyke, and a bridge for them who seek the further Shore; a lamp for them who need a lamp, a bed for them who need a bed, a stave for all beings who need a slave. I would be a magic gem, a lucky jar, a spell of power, a sovereign balm, a wishing-tree, a cow of plenty (14), for

p. 46

embodied beings. As the earth and other elements are for the various service of the countless creatures dwelling in the whole of space, so may I in various wise support the whole sphere of life lodged in space, until all be at peace. As the Blessed of old took the Thought of Enlightenment and held fast to the rule for Sons of Enlightenment in the order thereof, so do I frame the Thought of Enlightenment for the weal of the world, and so will I observe these rules in their sequence.

When he has thus taken the Thought of Enlightenment in a spirit of grace, the sage must fill his thought with gladness in order to strengthen the issue. This day my birth is fruitful, my human life a blessing; this day have I been born in the race of the Enlightened, now am I their son. And henceforth mine is the task of them who work worthily of their race, lest any blemish fall upon this stainless stock. This Thought of Enlightenment has arisen within me I know not how, even as a gem might be gotten by a blind man from a dunghill; it is an elixir made to destroy death in the world, an unfailing treasure to relieve the world’s poverty, a supreme balm to allay the world’s sickness, a tree under which may rest all creatures wearied with wandering over life’s paths, a bridge open to all wayfarers for passing over hard ways, a moon of thought arising to cool the fever of the world’s sin, a great

p. 47

sun driving away the gloom of the world’s ignorance, a fresh butter created by the churning of the milk of the Good Law. For the caravan of beings who wander through life’s paths hungering to taste of happiness this banquet of bliss is prepared, that will satisfy all creatures coming to it. I summon to-day the world to the estate of Enlightenment, and meanwhile to happiness; may gods, dæmons, and other beings rejoice in the presence of all the Saviours!


Next: Chapter IV. Heedfulness in the Thought of Enlightenment

Five Tibetan Rites, The Eye of Revelation

Five Tibetan Rites
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The Eye of Revelation by Peter Kelder

The Five Tibetan Rites is a system of exercises reported to be more than 2,500 years old[1] which were first publicized by Peter Kelder in a 1939 publication titled The Eye of Revelation.[2] Although practically nothing is known about Kelder,[2] one source reports that he was raised as an adopted child in the midwestern United States and left home while in his teens in search of adventure.[3] In the 1930s, Kelder claims to have met, in southern California, a retired British army colonel who shared with him stories of travel and the subsequent discovery of the Rites.[2][4][5] Originally written as a 32-page booklet,[4] the publication is the result of Kelder’s conversations with the colonel.[2][4][5] The Rites are said to be a form of Tibetan yoga similar to the yoga series that originated in India.[6] However, the Five Rites and traditional Tibetan yoga both emphasize “a continuous sequence of movement” (Sanskrit: vinyasa), whereas Indian forms focus on “static positions”. Although the Rites have circulated amongst yogis for decades, skeptics say that Tibetans have never recognized them as being authentic Tibetan practices.[6]

The Five Tibetan Rites are also referred to as “The Five Rites”, “The Five Tibetans”, “The Five Rites of Rejuvenation” and most recently “T5T”.[6][7][8]
Contents

1 Booklet
2 Disputed origins
3 Performing the Rites
3.1 First Rite
3.2 Second Rite
3.3 Third Rite
3.4 Fourth Rite
3.5 Fifth Rite
3.6 Sixth Rite
4 Claimed benefits of performing the rites
5 References
6 Further reading
7 External links

Booklet

In his booklet, Kelder claims that while stationed in India, British army officer Colonel Bradford (a pseudonym) heard a story about a group of lamas who had apparently discovered a “Fountain of Youth”. The “wandering natives”, as he called them, told him of old men who inexplicably became healthy, strong, and full of “vigor and virility” after entering a particular lamasery. After retiring, Kelder’s Colonel Bradford went on to discover the lamasery and lived with the lamas, where they taught him five exercises, which they called “rites”. According to the booklet, the lamas describe seven spinning, “psychic vortexes” within the body: two of these are in the brain, one at the base of the throat, one on the right side of the body in the vicinity of the liver, one in the reproductive anatomy, and one in each knee. As we grow older, the spin rate of the vortexes diminishes, resulting in “ill-health”. However, the spin rate of these vortexes can be restored by performing the Five Rites daily, resulting in improved health.

Bradford was also instructed in how to perform a sixth rite, which the lamas recommended only for those willing to “lead a more or less continent (celibate) life”. Additionally, Bradford reveals information on the importance of what foods one should eat, proper food combinations, and the correct method of eating.[4]
Disputed origins

Although the origin of the Five Rites before the publication of The Eye of Revelation is disputed between practitioners and skeptics, a comparison of illustrations of the postures shows a remarkable similarity between the Rites and authentic Tibetan ‘phrul ‘khor exercises from a system rendered into English as Vajra Body Magical Wheel Sun and Moon Union (Tibetan: ????????????????????????????????????????, Wylie: rdo rje lus kyi ‘phrul ‘khor nyi zla kha sbyor).[9] It has been noted, however, that even though these comparisons are compelling, a closer examination reveals that these similarities are misleading.[10] Chris Kilham, whose 1994 book The Five Tibetans helped respark the Rites’ popularity, says, “As the story has it, they were shared by Tibetan lamas; beyond that I know nothing of their history.”[6] Even though the historic lineage of the Rites before the publication of Kelder’s booklet remains to be ascertained, the Rites have nevertheless been affirmed by a lama and scholar of the Sa skya tradition of Tibetan Buddhism as being “a genuine form of yoga and were originally taken from an authentic Indo-Tibetan tantric lineage, namely a cycle of yantra-yoga associated with the Sadnadapadadharma.”[9][11] However, it has been argued that the Five Rites predate yoga as we know it today by as much as seven hundred years or more and, therefore, could not have derived from either Tibetan or Indian forms of yoga. Moreover, it has been suggested that the Rites are more likely to have originated from a system of Kum Nye which, like the Rites, date back 2,500 years.[12][13] Nevertheless, Kilham states that “[t]he issue at hand, though, is not the lineage of the Five Tibetans. The point is their immense potential value for those who will clear 10 minutes a day to practice.”[6]
Performing the Rites

In the original The Eye of Revelation booklet, Kelder suggests standing erect between each of the Five Rites with hands on hips and taking one or two deep breaths; he neither implies nor suggests that specific breathing patterns should be adopted while performing the movements.[2][4] Nevertheless, subsequent publications pertaining to the Rites contain edits by others which recommend and detail specific instructions for breathing while performing the exercises.[5] Some practitioners also recommend taking caution before performing the Rites due to the possibility of aggravating certain health conditions.[14]

Kelder cautions that when performing the First Rite, spinning must always be performed in a clockwise direction. He also states that Bradford clearly recalled that the Maulawiyah, otherwise known as “Whirling Dervishes”, always spun from left to right, in a clockwise direction.[2][4][5] No mention is made of the orientation of the palms, although the original illustration of the Rite in the 1939 edition of The Eye of Revelation clearly depicts both palms as facing toward the ground.[4] Here arises a point of contention: the Whirling Dervishes spin in the counter-clockwise direction, with the left palm facing down, towards the earth, and the right palm facing up, towards the sky.[15] However, this discrepancy may find partial resolution in the fact that Tibetan Buddhist yoga regards clockwise rotation to be favorable, whereas counter-clockwise rotation is considered to be unfavorable.[10]
First Rite

“Stand erect with arms outstretched, horizontal with the shoulders. Now spin around until you become slightly dizzy. There is only one caution: you must turn from left to right.”[2]
Second Rite

“Lie full length on rug or bed. Place the hands flat down alongside of the hips. Fingers should be kept close together with the finger-tips of each hand turned slightly toward one another. Raise the feet until the legs are straight up. If possible, let the feet extend back a bit over the body toward the head, but do not let the knees bend. Hold this position for a moment or two and then slowly lower the feet to the floor, and for the next several moments allow all of the muscles in the entire body to relax completely. Then perform the Rite all over again.”

“While the feet and legs are being raised it is a good idea also to raise the head, then while the feet and legs are being lowered to the floor lower the head at the same time.”[2]
Third Rite

“Kneel on a rug or mat with hands at sides, palms flat against the side of legs. Then lean forward as far as possible, bending at the waist, with head well forward—chin on chest. The second position of this Rite is to lean backward as far as possible. Cause the head to move still further backward. The toes will prevent you from falling over backward. The hands are always kept against the side of the legs. Next come to an erect (kneeling) position, relax as much as possible for a moment, and perform Rite all over again.”[2]
Fourth Rite

“Sit erect on rug or carpet with feet stretched out in front. The legs must be perfectly straight — back of knees must be well down or close to the rug. Place the hands flat on the rug, fingers together, and the hands pointing outward slightly. Chin should be on chest — head forward.”

“Now gently raise the body, at the same time bend the knees so that the legs from the knees down are practically straight up and down. The arms, too, will also be vertical while the body from shoulders to knees will be horizontal. As the body is raised upward allow the head gently to fall backward so that the head hangs backward as far as possible when the body is fully horizontal. Hold this position for a few moments, return to first position, and RELAX for a few moments before performing the Rite again.”

“When the body is pressed up to complete horizontal position, tense every muscle in the body.”[2]
Fifth Rite

“Place the hands on the floor about two feet apart. Then, with the legs stretched out to the rear with the feet also about two feet apart, push the body, and especially the hips, up as far as possible, rising on the toes and hands. At the same time the head should be brought so far down that the chin comes up against the chest. Next, allow the body to come slowly down to a ‘sagging’ position. Bring the head up, causing it to be drawn as far back as possible.”

“The muscles should be tensed for a moment when the body is at the highest point, and again at the lowest point.”[2]
Sixth Rite

An abdominal breathing exercise.
Claimed benefits of performing the rites

According to Kelder, Bradford’s stay in the lamasery transformed him from a stooped, old gentleman with a cane to a tall and straight young man in the prime of his life. Additionally, he reported that Bradford’s hair had grown back, without a trace of gray.[4][5] The revised publications of The Eye of Revelation titled Ancient Secret of the Fountain of Youth also contain numerous testimonials by practitioners of the Rites, claiming that they yield positive medical effects such as improved eyesight, memory, potency, hair growth, restoration of full color to completely gray hair, and anti-aging.[5] A list of benefits compiled from practitioners includes increased energy, stress reduction, and an enhanced sense of calm, clarity of thought, increased strength and flexibility, resulting in an overall improvement in health and well-being.[16]

Sacred Books of the East: The Dhammapada and Sutta Nipata

‘A Brahman youth, born in the neighbourhood of the terrace of the great Bo-tree (in Magadha), accomplished in the “vigga” (knowledge) and “sippa” (art), who had achieved the knowledge of the three Vedas, and possessed great aptitude in attaining acquirements; indefatigable as a schismatic disputant, and himself a schismatic wanderer over Gambudipa, established himself, in the character of a disputant, in a certain vihara[2], and was in the habit of rehearsing, by night and by day with clasped hands, a discourse which he had learned, perfect in all its component parts, and sustained throughout in the same lofty strain. A certain Mahathera, Revata, becoming acquainted with him there, and (saying to himself), “This individual is a person of profound knowledge, it will be worthy (of me) to convert him;” enquired, “Who is this who is braying like an ass?” The Brahman replied to him, “Thou canst define, then, the meaning conveyed in the bray of asses.” On the Thera rejoining, “I can define it;” he (the Brahman) exhibited the extent of the knowledge he possessed. The Thera criticised each of his propositions, and pointed out in what respect they were fallacious. He who had been thus refuted, said, “Well, then, descend to thy own creed;” and he propounded to him a passage from the Abhidhamma (of the Pitakattaya). He (the Brahman) could not divine the signification of that passage, and enquired, “Whose manta is this?”–“It is Buddha’s manta.” On his exclaiming, “Impart it to me;” the Thera replied, “Enter the sacerdotal order.” He who was desirous of acquiring the knowledge of the Pitakattaya, subsequently coming to this conviction, “This is the sole road” (to salvation), became a convert to that faith. As he was as profound in his eloquence (ghosa) as Buddha himself, they conferred on him the appellation of Buddhaghosa (the

[1. See Bigandet, Life of Gaudama. pp. 351, 381.

2. On this vihara, its foundation and character, see Oldenberg, Vinaya, vol. i. p. liii; Hiouen-thsang, III, p. 487 seq.]

p. xxii voice of Buddha); and throughout the world he became as renowned as Buddha. Having there (in Gambudipa) composed an original work called Nanodaya (Rise of Knowledge), he, at the same time, wrote the chapter called Atthasalini, on the Dhammasangani (one of the commentaries on the Abhidhamma).

‘Revata Thera then observing that he was desirous of undertaking the compilation of a general commentary on the Pitakattaya, thus addressed him: “The text alone of the Pitakattaya has been preserved in this land, the Atthakatha are not extant here, nor is there any version to be found of the schisms (vada) complete. The Sinhalese Atthakatha are genuine. They were composed in the Sinhalese language by the inspired and profoundly wise Mahinda, who had previously consulted the discourses (kathamagga) of Buddha, authenticated at the three convocations, and the dissertations and arguments of Sariputta and others, and they are extant among the Sinhalese. Preparing for this, and studying the same, translate them according to the rules of the grammar of the Magadhas. It will be an act conducive to the welfare of the whole world.”

‘Having been thus advised, this eminently wise personage rejoicing therein, departed from thence, and visited this island in the reign of this monarch (i.e. Mahanama, 410-432). On reaching the Mahavihara (at Anuradhapura), he entered the Mahapadhana hall, the most splendid of the apartments in the vihara, and listened to the Sinhalese Atthakatha, and the Theravada, from the beginning to the end, propounded by the Thera Sanghapala; and became thoroughly convinced that they conveyed the true meaning of the doctrines of the Lord of Dhamma. Thereupon paying reverential respect to the priesthood, he thus petitioned: “I am desirous of translating the Atthakatha; give me access to all your books.” The priesthood, for the purpose of testing his qualifications, gave only two gathas, saying, “Hence prove thy qualification; having satisfied ourselves on this point, we will then let thee have all our books.” From these (taking these gatha for his text), and p. xxiii consulting the Pitakattaya, together with the Atthakatha, and condensing them into an abridged form, he composed the work called the Visuddhimagga. Thereupon, having assembled the priesthood, who had acquired a thorough knowledge of the doctrines of Buddha, at the Bo-tree, he commenced to read out the work he had composed. The devatas, in order that they might make his (Buddhaghosa’s) gifts of wisdom celebrated among men, rendered that book invisible. He, however, for a second and third time recomposed it. When he was in the act of producing his book for the third time, for the purpose of propounding it, the devatas restored the other two copies also. The assembled priests then read out the three books simultaneously. In those three versions there was no variation whatever from the orthodox Theravadas in passages, in words, or in syllables. Thereupon, the priesthood rejoicing, again and again ferventIy shouted forth, saying, “Most assuredly this is Metteya (Buddha) himself,” and made over to him the books in which the Pitakattaya were recorded, together with the Atthakatha. Taking up his residence in the secluded Ganthakara-vihara (at Anuradhapura), he translated, according to the grammatical rules of the Magadhas, which is the root of all languages, the whole of the Sinhalese Atthakatha (into Pali). This proved an achievement of the utmost consequence to all beings, whatever their language.

‘All the Theras and Akariyas held this compilation in the same estimation as the text (of the Pitakattaya). Thereafter, the objects of his mission having been fulfilled, he returned to Gambudipa, to worship at the Bo-tree (at Uruvelaya, or Uruvilva, in Magadha).’

THE BURDEN OF ISIS BY JAMES TEACKLE DENNIS [1910]

THE CHANTS

(B.M. PAP. 10188)

BEGINNING in front of the temples, during the Heb-festivals of Isis and Nephthys, and performed before the shrine of Osiris, Khent-Amentit, 1 the great God, lord of Abydos, in the 4th month of Inundation, on the 22nd day and continued to the 26th day. Purify all that which appertains to the temple; bring forth the utensils of the priestesses, who have performed the ablutions, their arms not being bared, their hair flowing over their shoulders and their heads crowned with woollen scarves; a musical instrument in their arms, and their names inscribed upon their shoulders, dedicated to the service of Isis and Nephthys. Let them utter praises in the temples according to this writing, before this God. Let them say,–

Behold the lord Osiris! (Repeat four times the formula.)

p. 29

Is not his Kher-Heb priest 1 held in awe in this temple–great in heaven and great on earth? (Repeat four times the formula.)
Are not the two impersonators of the goddesses, and Hunnu, 2 the beautiful, approaching to thy shrine at this moment? (Repeat twice.)
Do we not behold the excellent sistrum-bearer approaching to thy temple and drawing nigh, though thou hast departed from us?
Lo, Hunnu, 2 the beautiful, passeth over the land hourly and yearly, at his proper-season;
He, the purified image of his father Tenen, 3 the essence of deep mysteries:
He proceedeth from Tum, the most excellent lord:
Perfect is he, like his father, the eldest god born of the body of his mother!
Come thou to us with thy attributes
Let those among us who travel not thy path be embraced by thee:
Beautiful of face and greatly beloved is the image of Tenen, 3 male lord of love, adored when he exhibiteth himself.
His limbs fail from his being bound;–
Come thou in peace, oh thou lord of those among us who behold the two goddesses united!

p. 30

Afflictions and evils exist not for thy members, for they are not of thy creation.
Oh thou, our chief, turn again thy face toward us,–thou mighty one, great one among the gods!
The path that is visible to thee is one that cannot be described, oh thou child Hunnu,
For it doth remain, though thou goest forth through heaven and earth with thy attributes!
Lo, thou art as the Bull of the two goddesses–come thou, child growing in peace, our lord!
Behold us! Thy essence existeth with us like as the essence of Tebba 1 existeth in the place of his destruction.
Come thou in peace, oh great child of his father Mentu!
Within thy temple fear thou not:
Thy son Horus avengeth thee, and he woundeth and carrieth away him who lurked in his den,
He whose name a daily flame destroyeth from among the gods–Tebha 1 perisheth as waste matter.
As for thee, thou hast thy temple
Therein fear thou not Set, nor every calamity done by him or brought about by him.
Nut 2 proceedeth forth, and embraceth thee with joyfulness;

p. 31

Travel thou through the land among us, odorous at thy coming forth.
Rebels behold us gazing upon thy face, glowing in its marvellousness.
Behold! our lord is upon our left hand, and behold the beautiful face of the beloved lord turned toward us!
Lo! the Bull, begotten of the two cows Isis and Nephthys!
Lo! there cometh the bearer of the bronze-coloured sistrum, as the praises increase;
Beautiful when he beholdeth him, the lord, among the seated ones,–
He, the progeny of the two cows Isis and Nephthys, the child surpassingly beautiful!
He appeareth unto us in thy image, like the one beloved.
Behold thou me, thy sister Isis, loved of thy heart, loved by thy body;
Loved art thou, because of the inundation of the land this day.
Travel thou among us, oh thou praised one,–
Raise us living in place of what thou hast made empty.
Come thou in peace, oh our lord, whom we behold; our prince!
Approach in peace; drive away tempest from before our temple;
Send thy protection over us like a male protector (Repeat.)

p. 32

Lo! the two goddesses! Behold Osiris, bull of Amentit, who is alone established!
Very great is he among the gods; the virile infant, the great heir of Sab, 1 born the image of the God of Gods!
Come thou to the two widowed goddesses
There goeth about thee the whole, circle of the gods, and they meet with thee!
Behold, Set 2 cometh–grievous is his name when uttered near thy shrine, in presence of thy father, oh Ra;–
He is cast forth to contend with opponents
Come surely to thy priests, striving and grieving before thy temple;
Come surely to thy priests, in none other than thine own image!
Our lord sitteth down in his temple in peace alone; the great conqueror is his name.
After his long suffering he resteth, taking dangerous council against his enemies
He smiteth the land in his designs.
Go forth, great one with the gods;
And with thee the circle of the gods in front, with the instrument-for-opening-the-mouth, 3 that it may equal thy perfection before the gods.
Walk through the land entirely, great one which art a body, with the royal Uraeus upon his forehead.

p. 33

He is carried within his heart;
At his coming, the whole speech of the god loved alone is found; his soul is exceedingly beloved.
Live thou in repeated union with the two goddesses;
Thy arms shall attain their desire now as formerly;
Thou hast proclaimed thyself under thy signet as a king of the circle of the gods–the lord!
Thy priests surely come; thy father Ra smiteth that which hath evil designs.
The circle of the gods surroundeth thy pathway, and they meet with thee:
Destroy thou the evil ones and the great calamity which has fallen upon the two counterparts, Isis and Nephthys:
Thy house is holding festival for the calamity (of evil-doers).
His enemies are cut off by disaster from him, when they behold him:
He overfloweth the land as is his custom.
He hath driven away disaster from Nut; the surface, of the earth hath he laid bare, and carried it away in his chariot:
He hath carried away and smitten the enemies of thy father, oh Ra, to justify himself. Thy son Horus is fettered so that he may not answer to thee:

p. 34

Traverse thou the land in thy manifestations, stride thou like Nut over the four quarters of the world.
Thou passest over the land, above the godly temples of the two goddesses, Isis and Nephthys:
At thy proceeding thou art exalted twice over.
Behold, Set in his chariot–thy enemies are not his enemies!
Come thou into thy temple, oh Osiris, and seek for thy place;
Behold thou, and hearken to the speech of Horus, lying in the arms of his mother, Isis:
Overcome thou indeed in the two lands, oh lord!
Carry out thy word, preserve it in the temple, inscribe thou it, oh great God;
Restrain with thy manifestations, in thy going forth from thy temple, oh Osiris!
Come thou in peace to thy seat, oh lord, Conqueror!
Show us the great Bull, the lovable lord, as he shall become!
Thy duck, thy sister, Isis, produceth the sweet odours belonging to thee and with thee,
Yet thy way doth not tend toward us, oh our lord!
Give thou life from the beginning unto believers!

p. 35

Hail! Guard thou the inundation in the land of Tesdu, 1 like as thou hast never done before!
Thy sister cometh to thee; she openeth for thee her arms, oh great god, living, great, beloved!
She dandleth thy son in front of thee, at the head of the south and the north!
The lord of ornamentation, the great male one in the heaven of the gods, is decorated!
Thou camest from thy mother, Nut; she spread herself out before thee at thy coming forth from her;
She protected thy limbs from all evil; she followed thee as her babe.
She drove away every danger from thy limbs, chiefly that which was harmful to thee, thou child, the lord.
He goeth forth from Nut; he gazeth upon this land as its head, he the only lord, the child!
Thou goest forth from this cow which conceiveth from the gods, oh thou opener of the underworld in its time!
Lo! the child followeth; thy father Ra remains not;
Thy son Horus shall take vengeance for thee upon the enemy for every calamity brought about by him.

p. 36

Come thou to thy temple, and fear thou not!
Come thou to thy temple, and fear thou not!
Behold the two impersonators of the goddesses behold the excellent sistrum-bearers!
Approach to thy temple! Be thou exalted twice over in thy temple!
Lo, the gods are in their places! I am the glorious sister of her elder brother!
Thy wife, the elder of thy mother!
Come thou to me, running after my heart, which would look upon thee;
Thy back hath never been beheld by me-make clear the way to us, before me.
Behold Ra in heaven! Protect, oh Nut, the land!
Make a shadow in the land as doth Ra: inflame the heart, that thou mayest escape evil:
Inflame the heart, to cause thee to come after me!
Lo! thou canst not prevent it from turning me toward thee.
Firm are the dwellings of Osiris returning on his paths!
I am seeking after love: behold me existing in the city, great are its walls,
I grieve for thy love toward me-come thou only, now that thou hast departed!
Behold thy son, who causeth Tebha 1 to retreat from destruction!

p. 37

Hidden am I among the plants, and concealed is thy son that he cannot answer to thee, while this great calamity remaineth!
Yet concerning thee, there is no likeness of thy flesh left:
I follow thee alone and surround the plants, each of which holdeth danger for thy son,–
Lo, I, a woman, in front of all!
Behold this male child! Lo, I know, I and the Opener-of-Ways, Osiris.
I go about thy ways, I turn back towards my elder brother, escaping from danger.
I inflame the hearts of hundreds of thousands, and ponder greatly upon the gods.
Behold us, oh lord! let thy love not lack before our faces, thou male one, sweet lord, ruler of Egypt, lord eternal!
Fly thou with life, prince everlasting; destroy the ones who know not the goddess, thou ruler of Upper and Lower Egypt, the lord!
Command over Deseret: 1–there thou remainest not,
For full of me is the heart which existeth in him, the elder, the lord!
Command over the Nome of Iqertet! 2
Come to me with thy attributes Come in peace!
Come in peace, oh ruler of Upper and Lower Egypt, thou prince!

p. 38

Come in peace because of our love for thee–come like the breath, like my love at beholding thee!
My arms are raised for thy protection; love thou me!
Love thou me in the two orbits of the Realms of Osiris, full of my pondering about thee!
There thou dost receive a fillet for the hair among them who dwell therein;
Breezes blow for thee with perfume, oh husband, elder, lord beloved!
Come thou in peace to thy temple–lo, the excellent sistrum-bearer approacheth to thy house, with his instrument of music on his arm. (Repeat twice.)
Thou dost take from thy shrine thy possessions as the male one of Amentit, the place of thy shrine;
Thy body is before the temple of Hennu. Hail! in thy name of prince everlasting!
Horus cometh to thee in strength;
He removeth thy limbs and he collecteth thine emanations and that which goeth forth from thee:
The great god approacheth at thy word, and is restrained by thy attributes.
Come thou in peace, oh our lord, the child, for continually thy son Horus doth avenge thee.
Come before thy temple-grant abundance to thy p. 39 holy temple which thou lovest, oh prince, leader, strong one!
Break open before us as the only Egg, oh strong one, valorous son!
Lo, this one is the opener-of-the-body, the masterful one–the god Seb is before his mother.
Great are my adornings, for that done in Amentit is beloved:
He hath vanquished disaster, he is lord of the dead, the Bull of Amentit, born of Horus-Ra of the two horizons, the child lovely to the one beholding him.
Come thou to us in peace twice renewed–remove thou thy penalties;
Drive away the evil moment, oh our lord!
Come thou to us in peace twice renewed! Praise the child!
The elder cometh in peace, rejoicing, and there cometh the looked-for ruler of Egypt, the prince eternal, as “Still Heart.” 1
As “Still Heart” is thy heart, oh our lord; come thou to thy temple–fear thou not the great evils.
Dost thou not behold and hear the words uttered at thy Heb-festival?
Behold, the excellent sistrum-bearer!
There cometh to thy temple the circle of the gods, seeking to see thee, oh child, lord, first maker of the body.

p. 40

The babe whom thou lovest is before thy face, the heir overcoming at the beginning, the excellent son.
There proccedeth from the temple, visibly and audibly, the grieving of Isis concerning thee, upon the path to thy place.
Grant deliverance before those whom thou lovest
They weep for thee with hair unbound,–before Un-Nofer, the lord of bounty, the prince great in his terror, the god above the heavens!
The gods produce the inundation for thee–begotten is it by thee daily.
Lo! the divine essence of the gods is spread upon his limbs:
Behold! he causeth to live those of the older time and human beings since,–he the lord of bounty, prince making fertile,
Great lord, plant giving life, granting twice over the peace of the gods!
There are funeral offerings for the souls of the deceased, and for Seshta, 1 the lord of the funeral couch, the lord of the sacred eye, in the holy horizon of the temple.
He shineth at his season, and is brilliant in his hour,–
Thou art Khu, who art accompanied by radiances.
Shine thou at the left hand of Tum–
Behold, thou art upon the seat of Ra, revealing his brilliances.

p. 41

Thy mummy flieth with thy soul toward Ra.
Thou illuminest at the daybreak, and thou restest at evening, this being thy daily work;
For thou art at the left hand of Tum the everlasting, eternal. Thou risest, and hateful wickedness is restrained even before it is conceived) before its calamity cometh upon thee.
He turneth back the attack of foes that come fiercely against him.
The god Imsehti, 1 he is thy heir;
Cause thou every one of the gods to praise him.
Exalt the circle of the gods by thy victory occupy thyself with Ra every day.
Behold thou the image on thy left hand–behold thou the image of living beings, for thou art Tum, the forerunner of Ra.
There cometh to thee the entire circle of the gods above thy head, invoking joy upon thy head, and falling flame upon thine enemies.
There is praise to thee from us, that thy flesh may embrace again thy bones; thy word is decreed every day.
Approach. thou like Tum in his season, turning not: thy sinews are strong in thee, oh thou Opener-of-Ways!
He bringeth thee to the mountains, he heweth the place of burial;

p. 42

There belongeth to thee all Ta-Deseret. 1
For thee are the two, Isis and Nephthys–do thou strengthen us, for they ponder on thy image.
Thy limbs are as mutilated unto thee; they seek to bind together thy dead body.
No calamity cometh to them when approaching to thee with hair unbound!
Come thou to us entirely, for thou rememberest
Thou comest with thy attributes before the land modify thy power.
For thy peace is proclaimed to us, oh lord, heir of the two thrones, god alone excellent, designed of the gods: every god adoreth thee!
Thou comest; it is thy temple; fear not, beloved of Ra, beloved of thy two images;
Be peaceful in thy temple; thy words are eternal!
Lo! the two representatives of the goddesses! Lo! the excellent sistrum-bearer!
Come to thy temple–he rejoiceth twice over in thy temple because of thee, oh child, like one beloved!
Behold thou! Come, come to us: great is thy protection, thou whom we love: come thou to thy temple, nor fear thou.
Behold the gods existing in heaven! Behold the gods existing on earth!

p. 43

Behold the gods existing in the Place of the Dead! Behold the gods existing in the expanse of the universe!
Come after us who are under thy lady, every one beloved by thee, the eldest-born, lord of love; to him be praise!
Come to me, thou uniter of heaven to earth, who causeth his shadow daily in the land, messenger of heaven to earth!
Hail! Approach thou to us with me, eldest-born wife, in the city!
Seek for our lord-traverse the land toward our lord!
Come to me, thou messenger of heaven, who changeth things:
Cause the god to come to his house, breathing again with the breath of thy nostrils!
Behold! the breath from the lord is in his great temple!
Praise Ra, the avenger; he doth not oppose that which is thine; but he hath produced calamity after the desire of thy heart!
Behold thou, rejoicing king, beautiful child! Hail oh lord beloved!
Come to me, oh lord; thou who art beheld daily, thou elder one!
Come, behold us; great are thy two arms! Lo! thine avenger! The two arms lift thee up twice over!
They are thy protection, male, lord, child, babe!

p. 44

It is the avenger, our lord–lo, I am son of Seb!
Depart not from me in thy time-lo! it is not ever his time!
I follow after thy ways, after thy going thence, lord beloved of me;
Thou who hoverest over the lands, nor restest in thy passage:
I am inflamed with loving thee! Hail! Approach!
Behold, I weep for thee alone; come to me who runneth because of my desire to behold thee;
While I am behind thee I desire to behold thy face!
Hail, thou who art invoked in thy temple, being protected twice over in peace!
Hail to thee twice over! Our lord cometh to his temple; our arms shall protect him behind his temple.
Our lord cometh in peace to his place: when thou art established in thy temple, fear thou not!
Lo! praised twice over is our lord, with acclamation, because God is great.
Come thou in peace and truth; go thou forth under Ra, masterful among the gods, approved one!
Come in Peace, thou looked-for child!
Come thou with thy attributes as a child p. 45 the evil one has fallen; Horus is as a prince.
He is great toward thee; he is not exalted above thee in his circuit.
Lo, the two goddesses, the ones loving the father, lord of rejoicings!
The hearts of the circle of the gods of the region of Fayûm rejoice for thee;
Thy holy temple holdeth thy beauties; the circle of the gods is filled with awe at thy terribleness and the land trembleth at thy terror.
I am thy wife, made as thou art, the elder sister, soul of her brother.
He cometh and is visible, the lord beloved, praised twice over, the great Egg.
He cometh and is visible, the babe; the child advanceth, he cometh and is visible.
The extent of the earth weepeth for thee; the regions lament for thee, Seshta; 1
Heaven and earth weep for thee, for great art thou among the gods
There are not a few who adore thy soul–come to thy temple, nor fear thou.
Thy son Horus embraceth the circuit of heaven; Bebi 2 prevaileth; fear thou not.
Thy son Horus taketh vengeance before thee; he overthroweth for thee the evil ones and plotters.

p. 46

Hail, oh lord, whose increase in brightness is daily beheld; the odour of thy limbs is like odours of Punt.
Praised are those who are dead and at peace and the entire circle of the gods rejoiceth.
Come thou to thy wife in peace; her heart fluttereth for thy love; she is not embraced since thy going from her.
Her heart shall delight to behold thee–thy beauties go forth of thee to her in thy shrine.
She removeth from thy limbs calamity and evil, such as hath never happened unto thee formerly.
Come thou to life in front of thy wife! Hail!
Guard thou the inundation in the fields of Aphroditopolis this day–grant grain twice over–let there be no likeness of evil.
The Cow 1 weepeth for thee with her voice; thou art beloved in her heart; her heart fluttereth, enchanted for thee;
She embraceth thy limbs with her two arms, and cometh running steadily toward thee, for peace.
Behold, her vengeance is accomplished for thee she is caused to be mighty by thee;
Thy flesh hath she bound with thy bones for thee; she hath gathered for thee thy breath in front of thee, and made thy bones entire.

p. 47

Thy mother Nut cometh to thee in peace, she hath built up life from her own body
The renewed soul is made doubly steadfast–thy soul it is, oh male begotten, lord of women!
There is unguent for the hair at thy coming to the regions of the gods–
Unguent for thine anointed hair. Lo, he goeth forth himself–he cometh
Come in peace twice over, King of Egypt, prince!
Come in peace, lord of Sais; her 1 two arms are stretched toward thee, oh Shenthit, 2 and her heart goeth forth to thee!
Thou art as God–come forth with godly amulets, for lo! they are not over his child to protect him.
Thy hair is like turquoise over his body, at thy coming into the cultivated fields:
With turquoise is thy hair twined and with lapis lazuli, the finest of lapis lazuli:
Lo! the lapis lazuli is above thy hair: thy skin and thy flesh are like iron of the south thy bones are formed of silver.
I am as a child: thy teeth are to thee as fine lapis lazuli:
Sweet-scented odours are upon thy hair, with unguents that proceed from himself.
Chiefs are before thee as lapis lazuli. Sab lifts p. 48 up himself with offerings unto thee, causing him, the great God, to approach,
He, who goeth forth in front of the great heir, who goeth forth from Ra, the eldest one, beautiful prince, of god-like face, the living soul of Istennu (Thoth)–
The child, proceeding from the God of seeing and hearing, the eldest one, prince of eastern
and western horizons, heir of Sab.
He giveth to thee every circuit of the Sun God Aten–come to thy temple, oh Osiris, Opener-of-Ways to the Gods:
Thou openest thy two eyes and thou dost behold among them.
Remove thou storms of rain and give thou sunshine to the land, with fecundity during the night-time.
Come to thy temple, oh Osiris Khent-Amentit; come to thy temple!
Come with the body of the Uraeus on thy head: his two eyes shine over the two regions of the gods;
Exalted twice over is the prince, our lord.
Thy foes are destined for slaughter, since they are not steadfast at all because of thy name.
Make firm thy limbs for thee, oh Un-Nofer–life, stability and health;
For thy flesh causeth the heart to rest, oh Osiris, beautiful.

p. 49

Lo, there goeth forth with thee, and in front of thee, this god Hu, 1 and Tatenen, thy father, who supporteth heaven; and thou art the fourth god who progresseth therein.
Thy soul flyeth to the east, because thou art as the image of Ra.
Those existing in the realms of the dead are accepted with rejoicing:
Sab, who existeth therein, openeth unto thee.
They come to thee with an offering, and travel to thee with an offering from Deddu. 2
Osiris is exalted before thee–he is exalted twice over in peace.
There cometh unto thee Isis, lady of the horizon, who hath begotten herself alone in the image of the gods.
It is she who is avenged before thee–it is she who is avenged before thee!
She hath taken vengeance before Horus, the woman who was made a male by her father Osiris.
Go forth and behold the “Opener-of-Ways,” 3 the revered, the Uraeus-wearer!
Come forth as Ra; come forth as the pupil of the eye that beholdeth Tum, when Ra shineth as chief twice over!

Behold! He cometh!