Sekhmet wrote:
bel wrote:
Is this more on subject Sekhmet?
Much better thankyou Bel.
However, i for one would rather read about the BenBen stone
Sekhmet, this was in my previous post (to your above mentioned post). Do you even read what I send or is it just to deep of a conception? I am just sending where I am lead. What about it is not truth?
Summary and Conclusion
Similar to many other cases of meteoritic worship by ancient peoples, it is also likely that the Benben stone once worshipped in the ‘Mansion Of The Phoenix’ was a meteorite. Its conical shape and its association with the pyramid’s capstone -the latter a likely symbol of the star-soul of the departed pharaoh made of ‘iron bones’- is very suggestive of an oriented iron-meteorite, possibly a mass within the 1 to 15 ton range. Such objects fallen from heaven were generally representative of ‘fallen stars’, and likely provided the Egyptian clergy with a tangible sample of a star-object, a ‘seed’ of Ra-Atum. It is recognised by many that the whole business of the rebirth rites performed for dead pharaohs was intensely, if not mainly, stellar. The well-known archeoastronomer E.C. Krupp rightly noted that “the language of the stellar cycles appears to be interchangeable with the language of funeral rites” (Krupp, P.216). It is also generally accepted that the essence of the royal funerary rites was the re-enactment of the resurrection of Osiris, the latter having been revived after death by magical rites of ‘mummification’ performed by Isis, thus becoming the first royal mummy. But this resurrection of Osiris as a ‘mummy’ is but an initial, partial stage of the magical rites, for the second and final stage was his self-transfiguration into a star-god, Sahu-Orion, in the form of which he becomes ruler of the Duat, a star-world for the souls (Hassan, p.286; Mercer, p.34). This second cosmic transfiguration is not often appreciated (Rundle Clark, p.122), nor is its stellar implication properly understood. All the rituals, ceremonies and litany for the royal funeral, however, are implicit of such a two-step transfiguration of the dead king. The fundamental point to be appreciated here is that both transfigurations i.e. corpse to ‘Osiris’, and ‘Osiris’ to ‘star-god’, were deemed to be materially possible. Firstly the dead king was made into a ‘dead Osiris’ (Champdor, p69), then followed his transfiguration into a ‘star-soul’. To achieve the first transfiguration i.e. a ‘dead Osiris’, the corpse was actually ornated in the image of Osiris via a complex preparation which today is somewhat loosely termed ‘mummification’. Then the ‘Osirianized’ corpse i.e. the mummy, through its own latent power, and also aided by magical spells recited by the clergy, was expected to self-transfigure into a ‘Sahu’, or spiritualised body (pyr. 1716; Wallis Budge BOD,lix; Hassan, p.314). That no connection or word-play was intended between Sah (Orion, soul of Osiris) and Sahu (spiritual body of the dead Osiris-king) appears very unlikely. In the Pyramid Age, this second stage viz. the self-transfiguration into a ‘star’, was conveniently left in the charge of the pyramid itself, the latter proclaimed by the clergy as a monument endowed with the power to induce the metamorphosis of a ‘dead Osiris’ into a ‘living star’ (Bauval DE 13). This was probably imagined to happen by the upwards transmittal of the soul of the entombed Osiris-king into his star-soul ‘seed’ i.e. the capstone/star-object crowning the pyramid. Thus the ‘seed’ of Ra-Atum was thrust skywards into the custody of the cosmic mother, the sky-goddess Nut, to be gestated and reborn at dawn as an ‘established’ star in the firmament. In the Pyramid Texts we read: “Nut has laid her hands on you, O King, even she whose hair is long and whose breasts hang down; she carries you for herself to the sky, she will never cast the king down to earth. She bears you, O King, like Orion…” (pyr. 2171-2) “The King has come to you, O Mother of the king, he has come to Nut, that you may bring the sky to the king and hang up the stars for him, for his savior is the savior of your son who issued from you, the king’s savior is that of Osiris your son who issued from you” (pyr. 1516). If we link up these passages with passage 1657 “this king is Osiris, this pyramid of the king is Osiris” then much sense is made of, and modality given to this esoteric litany.
Or perhaps i should say Topic! 
Thanks!
