Monday, 1 August 2016

The Upanishads

The Upanishads (Sanskrit: Upanishad) are a collection of texts which contain some of the central philosophical concepts of Hinduism, some of which are shared with Buddhism and Jainism. Vishnu is the second god in the Hindu triumvirate (orTrimurti).

The triumvirate consists of three gods who are responsible for the creation, upkeep and destruction of the world. The other two gods are Brahma and Shiva. Brahma is the creator of the universe and Shiva is the destroyer. Vishnu is the preserver and protector of the universe.
Vishnu
 His role is to return to the earth in troubled times and restore the balance of good and evil. So far, he has been incarnated nine times, but Hindus believe that he will be reincarnated one last time close to the end of this world. Vishnu's worshippers, usually called Vaishnava, consider him the greatest god.

They regard the other gods as lesser or demi gods. Vaishnava worship only Vishnu. Vishnu monotheism is called Vaishnavism. What do the ancient texts say about Vishnu? In the Rig Veda, which is the holiest of the four Vedas, Vishnu is mentioned numerous times alongside other gods, such as Indra.

He is particularly associated with light and especially with the Sun. In early texts, Vishnu is not included as one of the original seven solar gods (Adityas), but in later texts he is mentioned as leading them. Vishnu, depicted as a blue-skinned man with four arms standing on a lotus flower Vishnu From this time, Vishnu appears to have gained more prominence, and by the time of the Brahmanas (commentaries of the Vedas), he is regarded as the most important of all gods.

Two of Vishnu's incarnations, Rama and Krishna, are also the subject of the epic stories Ramayana and Mahabharata, respectively. The churning of the Milky Ocean is the story that explains how the gods finally defeated the demons and became immortal. In the story, Vishnu advised the other gods to churn the Milky Ocean in order to recover a number of lost treasures, including the elixir of immortality and Lakshmi, the goddess of success and wealth. Both of these items would enable the gods to defeat the demons who had taken taken over the universe.

Knowing the gods would be unable to churn the great ocean themselves, Vishnu struck a deal with the demons. He told them they would get a share of the treasures, including the elixir of immortality, if they helped to churn. They agreed. Vishnu told the gods and demons they should use Mount Madura as a churning stick, and the giant serpent, Vasuki, as a rope. Vishnu managed to persuade the demons to hold the head of the snake, which was spitting furiously, while the gods held the tail end. The serpent was then coiled around the mountain.
Indrani & Child
 Each side alternately pulled the rope then allowed it to relax, causing the mountain to rotate in the water. Before they could regain the treasures, however, there were many problems they had to face. As the gods and demons churned, the mountain began to sink into the soft sand bed of the sea. At the request of the gods, Vishnu incarnated as a turtle.

He placed the mountain on his back to act as a foundation stone, thus allowing the churning to continue. Some reports say it was churned for a thousand years before anything came up. When the elixir of immortality finally rose to the surface, the demons rushed to grab it. But Vishnu assumed the form of Mohini, a beautiful woman who captivated all the demons.

By sleight of hand she changed the elixir for alcohol and returned the precious liquid to the gods. The churning also brought Lakshmi forth from the ocean. She came as a beautiful woman standing on a lotus flower. Seeing all the gods before her, she chose the god she felt was most worthy of her. Vishnu and she have been inseparable since.


Sunday, 31 July 2016

The Upanishads, Mukhya, Sanskrit

The Upanishads are considered by Hindus to contain utterances (śruti) concerning the nature of ultimate reality (brahman) and describing the character of and path to human salvation (moksa or mukti). The Upanishads are commonly referred to as Vedānta, variously interpreted to mean either the "last chapters, parts of the Veda" or "the object, the highest purpose of the Veda".

The concepts of Brahman (Ultimate Reality) and Ātman (Soul, Self) are central ideas in all the Upanishads, and "Know your Ātman" their thematic focus.
The Upanishads are the foundation of Hindu philosophical thought and its diverse traditions. Of the Vedic corpus, they alone are widely known, and the central ideas of the Upanishads are at the spiritual core of Hindus.

More than 200 Upanishads are known, of which the first dozen or so are the oldest and most important and are referred to as the principal or main (mukhya) Upanishads. The mukhya Upanishads are found mostly in the concluding part of the Brahmanas and Aranyakas and were, for centuries, memorized by each generation and passed down verbally.

The early Upanishads all predate the Common Era. New Upanishads, beyond the 108 in the Muktika canon, continued to being composed through the early modern and modern era, though often dealing with subjects which are unconnected to the Vedas. The image above is The Seven Seats Chakras. The Lord is enshrined in the hearts of all. The Lord is the supreme reality. Rejoice in him through renunciation. Covet nothing. All belongs to the Lord.

Thus working may you live a hundred years. Thus alone can you work in full freedom. Those who deny the Self are born again Blind to the Self, enveloped in darkness, Utterly devoid of love for the Lord. The Self is one. Ever still, the Self is Swifter than thought, swifter than the senses.
The Seven Seats Chakras
 Though motionless, he outruns all pursuit. Without the Self, never could life exist. The Self seems to move, but is ever still. He seems far away, but is ever near.

He is within all, and he transcends all. Those who see all creatures in themselves And themselves in all creatures know no fear. Those who see all creatures in themselves And themselves in all creatures know no grief. How can the multiplicity of life Delude the one who sees its unity? The Self is everywhere. Bright is the Self, Indivisible, untouched by sin, wise, Immanent and transcendent. He it is Who holds the cosmos together.

In dark night live those For whom the world without alone is real; In night darker still, for whom the world within Alone is real. The first leads to a life Of action, the second of meditation. But those who combine action with meditation Go across the sea of death through action And enter into immortality Through the practice of meditation. So have we heard from the wise. In dark night live those for whom the Lord Is transcendent only; in night darker still, For whom he is immanent only.

But those for whom he is transcendent And immanent cross the sea of death With the immanent and enter into Immortality with the transcendent. So have we heard from the wise. The face of truth is hidden by your orb Of gold, O sun. May you remove the orb So that I, who adore the true, may see The glory of truth. O nourishing sun, Solitary traveler, controller, Source of life for all creatures, spread your light, And subdue your dazzling splendor So that I may see your blessed Self.

Even that very Self am I! May my life merge in the Immortal When my body is reduced to ashes! O mind, meditate on the eternal Brahman. Remember the deeds of the past. Remember, O mind, remember. O God of fire, lead us by the good path To eternal joy. You know all our deeds. Deliver us from evil, we that bow And pray again and again. OM Shanti Shanti Shanti



Saturday, 30 July 2016

The Book Of The Dead, The Seven Arits:

The Seven Arits of The Book Of The Dead
If (these) words be recited by the spirit when he shall come to the Seven Arits, and as he entereth the doors, he shall neither be turned back nor repulsed before Osiris, and he shall be made to have his being among the blessed spirits, and to have dominion among the ancestral followers of Osiris.
Horus, Osiris, Isis
 If these things be done for any spirit he shall have his being in that place like a lord of eternity in one body with Osiris, and at no place shall any being contend against him.

The First Arit:
The name of the Doorkeeper is Sekhet-her-asht-aru. The name of the Watcher is Smetti. The name of the Herald is Hakheru. The Osiris Ani, whose word is truth, shall say when he cometh unto the First Arit: "I am the mighty one who createth his own light. I have come unto thee, O Osiris, and, purified from that which defileth thee, I adore thee. Lead on. Name not the name of Ra-stau to me. Homage to thee, O Osiris, in thy might and in thy strength in Ra-stau. Rise up and conquer, O Osiris, in Abtu.

Thou goest round about heaven, thou sailest in the presence of Ra, thou lookest upon all the beings who have knowledge. Hail, Ra, thou who goest round about in the sky, I say, O Osiris in truth, that I am the Sahu (Spirit-body) of the god, and I beseech thee not to let me be driven away, nor to be cast upon the wall of blazing fire. Let the way be opened in Ra-stau, let the pain of the Osiris be relieved, embrace that which the Balance hath weighed, let a path be made for the Osiris in the Great Valley, and let the Osiris have light to guide him on his way."

The Second Arit.
The name of the Doorkeeper is Unhat. The name of the Watcher is Seqt-her. The name of the Herald is Ust. The Osiris Ani, whose word is truth, shall say when he cometh to this Arit:
 "He sitteth to carry out his heart's desire, and he weigheth words as the Second of Thoth. The strength which protecteth Thoth humbleth the hidden Maati gods, who feed upon Maat during the years of their lives. I offer up my offerings [to him] at the moment when he maketh his way.

I advance, and I enter on the path. O grant thou that I may continue to advance, and that I may attain to the sight of Ra, and of those who offer up [their] offerings."

The Third Arit.
The name of the Doorkeeper is Unem-hauatu-ent-pehui. The name of the Watcher is Seres-her. The name of the Herald is Aa. The Osiris the scribe Ani, whose word is truth, shall say [when he cometh to this Arit]: "I am he who is hidden in the great deep. I am the Judge of the Rehui, I have come and I have done away the offensive thing which was upon Osiris.
 I tie firmly the place on which he standeth, coming forth from the Urt. I have stablished things in Abtu, I have opened up a way through Ra-stau, and I have relieved the pain which was in Osiris. I have balanced the place whereon he standeth, and I have made a path for him; he shineth brilliantly in Ra-stau."

The Fourth Arit.
The name of the Doorkeeper is Khesef-her-asht-kheru. The name of the Watcher is Seres-tepu. The name of the Herald is Khesef-at. The Osiris the scribe Ani, whose word is truth, shall say [when he cometh to this Arit]: "I am the Bull, the son of the ancestress of Osiris. O grant ye that his father, the Lord of his god-like companions, may bear witness on his behalf. I have weighed the guilty in judgment. I have brought unto his nostrils the life which is ever lasting. I am the son of Osiris, I have accomplished the journey, I have advanced in Khert-Neter."

The Fifth Arit.
The name of the Doorkeeper is Ankhf-em-fent. The name of the Watcher is Shabu. The name of the Herald is Teb-her-kha-kheft. The Osiris the scribe Ani, whose word is truth, shall say [when he cometh to this Arit]: "I have brought unto thee the jawbone in Ra-stau. I have brought unto thee thy backbone in Anu. I have gathered together his manifold members therein. I have driven back Aapep for thee. I have spit upon the wounds in his body. I have made myself a path among you. I am the Aged One among the gods. I have made offerings to Osiris. I have defended him with the word of truth. I have gathered together his bones, and have collected all his members."

The Sixth Arit.
The name of the Doorkeeper is Atek-tau-kehaq-kheru. The name of the Watcher is An-her. The name of the Herald is Ates-her-[ari]-she. The Osiris the scribe Ani, whose word is truth, shall say when he cometh to this Arit]: "I have come daily, I have come daily. I have made myself a way.
 I have advanced over that which was created by Anpu (Anubis). I am the Lord of the Urrt Crown. I am the possessor [of the knowledge of] the words of magical power, I am the Avenger according to law, I have avenged [the injury to] his Eye. I have defended Osiris. I have accomplished my journey. The Osiris Ani advanceth with you with the word which is truth."

The Seventh Arit.
The name of the Doorkeeper is Sekhmet-em-tsu-sen. The name of the Watcher is Aa-maa-kheru. The name of the Herald is Khesef-khemi. The Osiris the scribe Ani, whose word is truth, shall say [when he cometh to this Arit]: "I have come unto thee, O Osiris, being purified from foul emissions. Thou goest round about heaven, thou seest Ra, thou seest the beings who have knowledge. Hail, thou, ONE! Behold, thou art in the Sektet Boat which traverseth the heavens. I speak what I will to his Sahu (Spirit-body). He is strong, and cometh into being even [as] he spake. Thou meetest him face to face. Prepare thou for me all the ways which are good [and which lead] to thee."



Thursday, 28 July 2016

Eleventh Egyptian Dynasty 2134 - 1991 BCE

Manetho's statement that Dynasty XI consisted of 16 kings, who reigned for 43 years is contradicted by contemporary inscriptions and the evidence of the Turin King List, whose combined testimony establishes that this kingdom consisted of seven kings who ruled for a total of 143 years. However, his testimony that this dynasty was based at Thebes is verified by the contemporary evidence.
Inyotef II/Intef II
 It was during this dynasty that all of ancient Egypt was united under the Middle Kingdom.

This dynasty traces its origins to a nomarch of Thebes, "Intef the Great, son of Iku", who is mentioned in a number of contemporary inscriptions. However, his immediate successor Mentuhotep I is considered the first king of this dynasty. An inscription carved during the reign of Wahankh Intef II shows that he was the first of this dynasty to claim to rule over the whole of Egypt, a claim which brought the Thebeans into conflict with the rulers of Herakleopolis Magna, Dynasty X. Intef undertook several campaigns northwards, and captured the important nome of Abydos.

Warfare continued intermittently between the Thebean and Heracleapolitan dynasts until the fourteenth regnal year of Nebhetepra Mentuhotep II, when the Herakleopolitans were defeated, and this dynasty could begin to consolidate their rule. The rulers of Dynasty XI reasserted Egypt's influence over her neighbors in Africa and the Near East. Mentuhotep II sent renewed expeditions to Phoenicia to obtain cedar. Sankhkara Mentuhotep III sent an expedition from Coptos south to the land of Punt.

XI Egyptian Dynasty 2134 - 1991
Mentuhotep I 2134  - 2144? BCE
Inyotef I/Intef I/Sehertawy 2144 - 2118?  BCE
Inyotef II/Intef II/Wahankh 2118 - 2069 BCE
Inyotef III/Intef III/Nakhtnbtepnefer 2069 - 2061 BCE
Mentuhotep II/Nebhetepre 2061 - 2010 BCE
Mentuhotep III/Sankhkare 2010 - 1998 BCE
Mentuhotep IV/Nebtawyre 1998 - 1991 BCE

Mentuhotep I was the first pharaoh of Eleventh dynasty. He is also known as Montuhotep and his name honors the god Menthu. He was at first a local Egyptian prince at Thebes during the First Intermediate Period. He became the first openly acknowledged ruler of the Eleventh dynasty by assuming the title of first "supreme chief of Upper Egypt" and, later, declaring himself king over all Egypt. He is named as a nomarch in Thutmose III's royal list of the 'Hall of Ancestors' monument at Karnak. Mentuhotep's wife was Neferu I. He was the father of Intef I, his successor, and Intef II.
Inyotef III/Intef III
 He was also a grandfather of Intef III. Mentuhotep I was a local Egyptian ruler at Thebes during the First Intermediate Period. He founded the Eleventh dynasty which eventually reunited Egypt under the Middle Kingdom. He is associated with Mentuhotep II. It is commonly thought that the two rulers were one and the same.

Pharaoh Inyotef I: Inyotef I was on of the founder of the 11th Dynasty. He took Thebes as the Capitol of Egypt and ruled it from there. He was the son of Montuhotep I, the "elder". The king took over a divided Egypt and tried to reunite the north and the south under his power. Herakleopolitans ruled Northern Egypt during the period of the 9th and 10th Dynasties' kings. Inyotef was buried in Thebes in the mortuary complex that he built. His royal successors honored his mortuary complex and did not modify it.

Intef II was a Pharaoh of the Eleventh dynasty during the First Intermediate Period. His capital was located at Thebes. At this time, Egypt was split between several local dynasties. After the death of the nomarch Ankhtifi, Intef was able to unite all the southern nomes down to the First Cataract. After this he clashed with his main rivals, the nomarchs of Herakleopolis Magna for the possession of Abydos. The city changed hands several times, but Intef II was eventually victorious, extending his rule north to the thirteenth nome. After these wars, more friendly relations were established and the rest of Intef's reign was peaceful. The discovery of a statue of Intef II, wrapped in a sed festival robe, in the sanctuary of Heqaib at Elephantine suggests that this king's authority extended to the region of the First Cataract and, perhaps, over part of Lower Nubia by his 30th year.

This impression would appear to be confirmed by an expedition led by Djemi from Gebelein to the land of Wawat (i.e.: Nubia) during his reign. Consequently when Intef II died, he left behind a strong government in Thebes which controlled the whole of Upper Egypt and maintained a border just south of Asyut. The earliest attested dating of the god Amun at Karnak occurs during his reign. The surviving sections of the Turin Canon for the Middle Kingdom with Intef II; it assigns this king a reign of 49 years.

Pharaoh Inyotef III: Intef III's father and predecessor reigned for 49 years and Intef III may thus have accessed the throne a middle-aged or even elderly man. Although Intef III's name is lost in a lacuna of the Turin canon, a king list compiled in the early Ramesside period, its reign length is still readable on column 5, row 15, and given as 8 years. The relative chronological position of Intef III as the successor of Intef II and predecessor of Mentuhotep II is secured by his established parentage to these two kings as well as the Turin canon and two blocks from the temple of Montu at Tod.
Mentuhotep II/Nebhetepre
 These blocks show the succession of kings from Intef I to Mentuhotep II and while Intef III's horus name is damaged, its position is certain. The absolute dating of Intef III's reign is less certain and several dates have been proposed:

Pharaoh Mentuhotep II: Mentuhotep II is considered to be the first ruler of the Middle Kingdom of Egypt. The Turin Canon credits him with a reign of 51 years. Many Egyptologists have long considered two rock reliefs, showing Mentuhotep II towering over smaller figures labeled king "Intef", to be conclusive evidence that his predecessor Intef III was his own father; this is, however, not entirely certain, as these reliefs may have had other propagandistic purposes, and there are other difficulties surrounding Mentuhotep's true origin, his three name-changes, and his frequent attempts to claim descent from various gods.

Painted sandstone seated statue of Nebhepetre Mentuhotep II, Egyptian Museum, Cairo. When he ascended the Theban throne, Mentuhotep II inherited the vast land conquered by his predecessors from the first cataract in the south to Abydos and Tjebu in the north. Mentuhotep II's first fourteen years of reign seem to have been peaceful in the Theban region as there are no surviving traces of conflict firmly datable to that period. In fact the general scarcity of testimonies from the early part of Mentuhotep's reign might indicate that he was young when he ascended the throne, an hypothesis consistent with his 51 years long reign.

In the 14th year of his reign, an uprising occurred in the north.
 This uprising is most probably connected with the ongoing conflict between Mentuhotep II based in Thebes and the rival 10th dynasty based at Herakleopolis who threatened to invade Upper Egypt. The 14th year of Mentuhotep's reign is indeed named Year of the crime of Thinis.

This certainly refers to the conquest of the Thinite region by the Herakleopolitan kings who apparently desecrated the sacred ancient royal necropolis of Abydos in the process. Mentuhotep II subsequently dispatched his armies to the north. The famous tomb of the warriors at Deir el-Bahari discovered in the 1920s, contained the linen-wrapped, unmummified bodies of 60 soldiers all killed in battle, their shroud bearing Mentuhotep II's cartouche. Due to its proximity to the Theban royal tombs, the tomb of the warriors is believed to be that of heroes who died during the conflict between Mentuhotep II and his foes to the north. Merykara, the ruler of Lower-Egypt at the time may have died during the conflict, which further weakened his kingdom and gave Mentuhotep the opportunity to reunite Egypt.

The exact date when reunification was achieved is not known, but it is assumed to have happened shortly before year 39 of his reign. Indeed, evidence shows that the process took time, maybe due to the general insecurity of the country at the time:
Mentuhotep III/Sankhkare
 commoners where buried with weapons, the funerary stelae of officials show them holding weapons instead of the usual regalia, and when Mentuhotep II's successor sent an expedition to Punt some 20 years after the reunification, they still had to clear the Wadi Hammamat of rebels.

Mentuhotep III was the son and successor of Mentuhotep II. One of the wives of Mentuhotep II, Tem, was given the title Mother of the Dual King and based on that title she is almost certainly the mother of Mentuhotep III. Pharaoh Mentuhotep III's family is a mystery and it is not known if his successor Mentuhotep IV was a son of his or not.Mentuhotep IV's mother is known to have been Queen Imi. If he was the son of Mentuhotep III, Imi must have been the wife of Mentuhotep III.

Sankhkare Mentuhotep had a mud-brick temple erected at Thoth Hill in Western Thebes. The temple was built on the site of an older archaic temple. It was dedicated to the god Horus. This temple may have been destroyed by an earthquake towards the end of the 11th dynasty. Sankhkare Mentuhotep was responsible for several building projects in the 12 years of his reign. His own mortuary temple was begun in Deir el-Bahari, but never completed. The temple was located a short distance from his father's mortuary temple. A causeway would have led up to a temple platform. Inscriptions show that the king was buried in a chamber cut into the rock-face.

Mentuhotep IV was the last king of the 11th Dynasty. He was the son of a woman named Imi, who was a secondary wife of either Mentuhotep II or Mentuhotep III.