The Egyptian system of perfumery, says Rady, was very complicated, precise and specific at the every level of existence. Yet, in this complexity, he proposes there was total unification. As an example, he says an important point for our understanding of perfumery was the lack of distinction between what we would call today cosmetics, perfume, body care products, bath products, food flavoring, food preservation, religious ceremonies, magic, pharmaceuticals and medicines. All of these aspects were combined together and related to the practice of the priesthood for healing. This was perfumery.
Furthermore, notes Rady, it is important to realize, that at that time, healing referred to all aspects of the human being. There was again, no distinction between a physical, emotional, mental or spiritual ailment. Perfumery was practiced in order to achieve spiritual perfection not physical perfection. That was only achieved by perfecting the lower bodies of the physical, emotional and mental layers of the human being.
Mainly perfumery was practiced in the temple of Hathor/Ishtar at Denderah, which was the source of all the products created. We recall that Hathor is the cow-eared goddess, the ‘golden calf’, who was pulverized into powder by the Israelites.
Standing in Hathor’s perfumery at Denderah is an eye-opening experience. One sees color depictions of gods operating giant tubes mounted to TET pillars. The same scene is duplicated in the crypt and in the Temple of Isis that stands behind Denderah.
We note that the bulbs emerge from lotus flowers. In Egypt Senshen (S-N-SHN = ‘ascension’) is another name for the lily or lotus flower. (Guardians of the Grail, p. 161) Is it possible that this cryptic scene had something to do with ascension?
In A Woman’s Encyclopedia of Myths and Secrets Barbara Walker quotes Aristides, a Roman who was initiated into the Mysteries of Isis-Hathor, spoke of a mystical experience during which he saw, coming from Isis, “a Light and other unutterable things conducing to salvation.”
The Crypt at Denderah. Photo by author.
Aristede’s statement is all the more interesting considering Hathor’s temple at Denderah was called ‘the house of bread’. As mentioned, the Bethelehem, the traditional birthplace of Jesus, is a Hebrew word, meaning house of bread or house of Laham, a goddess. Strangely, bread and perfume go together at Denderah.
What is the meaning of the serpent in these jars at Denderah? In several of my previous books I have upheld that the serpent that is lifted is a symbol for a sine wave, a vibration. (In fact, I believe Denderah is a pun on Ten-terah or Tantra.) This serpent sings a song of life, bathing the atmosphere around it and feeding those who come into contact with it with spiritual energy. This spiritual energy, in turn, activated latent abilities within the mind-brain-body system. This, I proposed, is what happened at Siloam. The serpent energy enlightened the blind. One early Jewish sect called themselves Naassians (‘serpent worshippers’) and for them the snake or serpent was the Messiah.
With this sine wave coursing through our hearts and brains secretions are released. The heart sings Phi tunes. An epiphany is experienced, literally the appearance, manifestation, coming to light of God or the Divine Head.
In his book Freemasonry of the Ancient Egyptians, Manly P. Hall describes the immensely advanced cerebral abilities that high-initiates would acquire through initiation by such a sine wave. Hall tells of Pythagoras and the supernatural effect he had on strangers. When they met him on the road people ‘fell upon their knees before him, overcome by some mysterious force which he emanated’. Appolonius of Tyana, a messianic figure of the first century, apparently displayed this same force. When hearing of a riot among the people, the prophet stood silent in front of them and, by the force of his personality and power of his words, he quelled the crowd. As an initiate of Pythagoras, we may speculate that MM had the same power.
MUFKZT
According to Gerald Massey in Light of the World, Mafekh or Mafkhet is one title of Hathor, the Golden Calf. She was the mistress of the mines, he says. The precious metals were called mafkat. Mafekh, he adds, is an Egyptian name for the turquoise and other treasure of the mines of Hathor, as well. Laurence Gardner has presented evidence that the Egyptian name for the ‘bread of the angels’ is also mfkzt (sometimes pronounced “mufkuzt”). This is identical to Massey’s name for the head of Hathor, but with a ‘z’ added.
Particles of solar radiation bathe the head of Hathor, with the cow’s ears, that rises from the gate.
Gardner proposes that the Israelites inherited from the Egyptians an ancient process for manufacturing a magical powder, called mufkit (literally, what is if?), that fed the light bodies of the pharaohs. We have been referring to this body as the Karast body.
One Egyptologist who takes issue with Gardner’s mfkzt analysis is indigenous Egyptian scholar Abd’El Hakim. As Egyptologist Stephen Mehler tells the story in From Light Into Darkness, when he presented the words Melfkat or Mefkat to Hakim for interpretation the Egyptologist dismissed Gardner’s translation as incorrect, stating that the term Gardner is referring to would be Maskat. This would refer to powdered metal, but a powder that was used to adorn the eyes in ancient Khemit. This was the source of the word mascara, says Hakim. Besides, he notes, Egyptian words that refer to gold begin with neb.
Here, we return to Massey. He says that “not only is the risen mummy (or sahu) called the karast, Osiris as the lord of the bier, the ship of the gods, is the Neb-karast, which he says is the equivalent to the later Christ the Lord. Another way of rendering this would be Golden Oil, Golden Christ or possibly ‘golden body’. The latter definition is in perfect accord with our earlier discussion about sin and the transformation, through alchemy, of the sinner into a golden one. Interestingly, the Sanskrit word samskara or sa-mskara = sa mascara has a meaning that approximates the English “sin.” (Of course, ‘mushroom man’ James Arthur, would have assuredly noted that with the change of an ‘a’ for a ‘u’ and the addition of an ‘i’ the word mascara is muscaria, the name of the psychedelic mushroom.)
So who is correct here? Massey and Hakim? Or Gardner?
If Gardner’s mufkzt does actually mean mascara, this certainly could change the complexion of his thesis. However, the mufkzt = mascara equation would align the creation of this substance – the bread – with the idea of perfume – the mist – which we have seen is a general term that refers to the creation of all ‘perfume’ substances for healing and is the specialty of MM.
THE ‘Z’
Checking Gardner’s books, however, I cannot find where he uses the word melfkat or mefkat, as suggested by Mehler. Gardner uses the obtuse mfkzt, with that dreadful z.
Now, it is vital to note that the ‘z’ in this term is not really a ‘z’. As Gardner informed me in person and in correspondence, it is an approximation of a squiggly line.
“The ‘z’”, he said, “is a phonetic symbol that looks like a lower case handwritten ‘z’.” He once drew this on a napkin for me. Later, he emailed it to me. Here it is: .
Apparently, Gardener noted, it is pronounced like an “a” - so it’s actually “m-f-ka-t”. I quote: “Hence, the middle section is ‘ka’, as in ‘vital spirit’. In this particular phonetic structure, the “m’ symbol is equivalent to “in” or “inside”, “f” = “his” – and “t” = bread. So the whole is: “Inside his vital spirit bread”.
Got it?
This celestial substance or food was said to awaken the imbiber’s powers of perception, awareness and intuition. In fact, it did even more than that. According to Gardner, it lifted an ordinary person to the angelic levels. This gives entirely new meaning to the Lord’s Prayer, which as recorded in Matthew 6:9-13, states ‘Give us this day our daily bread’.
Again, this is the bread fed to Mary Magdalene by the angels (or Joseph of Arimathea) in France.
We should know that no direct evidence, no samples, of this bread said to have been recovered from the ancient world have ever been analyzed. Gardner talks about 50 tons of this powder being discovered in the Sinai by W.
M. Flinders Petrie in 1905. However, consulting Petrie’s record of this expedition, he says he found 50 tons of ash. Again, actual samples of this powder/ash have yet to be tested.
Still, I find it fascinating, as Gardner notes, that the name “Ormus” is also used to describe the mfkzt powder. Modern science, says Gardner, now classifies this Ormus powder as an Orbitally Rearranged Monoatomic Element. A monoatomic element has one atom per molecule; a diatomic element has two atoms per molecule. ORMUS researcher Barry Carter notes that elements in this configuration are superconductors at room temperature and exhibit other quantum physical behaviors at a visible scale. Some of these quantum physical behaviors include:
Anomalous responses to gravity
Superfluidity
“Tunneling” through solid objects.
Carter notes that one fairly recent discovery in biology and physics is that a certain small structure in every cell, called the microtubule, exhibits superconductive and tunneling behaviors at body temperature. In theory, this means that anywhere we can think we would like to go, we can travel there not only spiritually, but physically, and take our physical body with us.
It is thought that this bread and water is the same as that shared by Jesus on Mt. Herod with James, Peter and John. When Jesus was transfigured before their eyes, a column of light came out the top of his head. That mfkzt!
In Zoroastrian thought and in Gnostic texts, Ormus is synonymous with the principle of light. Ormus was also the name of an Egyptian sage and mystic, a Gnostic “adept” of Alexandria (Egypt), and who in A.D. 46 was converted to a mystical form of Christianity symbolized by a rose + cross.
Right on cue, the Templars adopted Ormus as one of the subtitles of their Order, not Baigent, Leigh and Lincoln in Holy Blood, Holy Grail. This subtitle was supposedly used until 1306 – a year before the arrest of the French Templars. The Temple devise for Ormus was and is thought to be an acrostic or anagram which combines a number of key words and symbols, including to my eyes, the Egyptian hieroglyph for the heron, , and the astrological sign glyphs for Scorpio , which points to the galactic center, the place of herons. One key word is ours, which means “bear” in French. This makes it sound as though this substance is connected to the Bear People.
In the Sumero-Babylonian language orm means “worm” and “serpent.” Or, of course, is gold.
A wormy, wavy or squiggly line, , which reminds me of a horizontal version of Gardner’s , is often used to represent the creative force of the universe, as well as water. The expression OM or O- mmmm, represents the vibrating or ‘living’ ring, the waters of life. Is this the water with which Moses mixed the white powder?
This alphabet chart from an old bible shows some interesting variations on the letter ‘M’.
When captured or jarred up it seems that becomes, the symbol for “the hidden god” (occult in Latin). In Egypt this was Amon or Amen, one of whose hieroglyphs was a serpent in an oval, mirroring the filament in the jars from Hathor’s crypt. It meant a pregnant belly, says Barbara Walker in The Woman’s Encyclopedia of Myths and Secrets
It looks to me like the Bear People found a way to bottle the tones of god.
AMEN
TONES OF GOD = 153.
14.
SOLOMON’S KEY
Mary Magdalene was with Jesus when he returned to Jerusalem from Capernaum. She witnessed his violent reaction when he learned that Caiaphas, the high priest of the Temple of Solomon, perched high atop Mount Moriah, had authorized trading in the Temple. In reaction, Jesus assembled a commando force of disciples, many of whom had received advanced spiritual training like Mary Magdalene. Their mission was to cast out these merchants. Unfortunately for Jesus one of his men, Barrabas, murdered a man during the raid. Jesus’ last days had begun.
Solomon is considered one of the wisest of the wise. He worshipped the goddess Asherah or Ashtoreth, both names for Is-Tara or Mari. (In addition, Asherah is cited as a source for Osiris). One of the great mysteries of Solomon’s Temple is the incredible discrepancy between Solomon’s Temple I (950 BC) and Solomon’s Temple II, built on the pad of the former temple by Prince Zerubbabel after the Israelite’s Babylonian Captivity in c. 575 B.C. This second Temple was subsequently enlarged during the time of Jesus and Mary Magdalene by King Herod the Great who conducted major construction works from 37 B.C. until his death in 4 B.C. On the First Temple the height of the Porch is 30 cubits.9I Kings 6:2 On Solomon’s Temple II it is a towering 120 cubits (60 meters) high,10 II Chronicles 3:4 and it is overlaid with pure gold! A cubit was originally equal to the length of the forearm from the tip of the middle finger to the elbow, or about 17 to 22 inches. 120 cubits is approximately as tall as a 20-story building. Accounting for this huge discrepancy has given biblical scholars headaches for centuries.
Here is how scholars have reconciled the differences:
1). The discrepancy is ignored – the most popular way of “explaining” Bible difficulties.
2). The chronicler (probably the prophet Ezra), was under the influence of the prophetic bravado and exaggerated the Porch’s height in order to inflate the Jewish national ego.
3). The verse contains a typo. A scribe intended to write 30 cubits but wrote 120 instead.
4.) The discrepancy is dismissed as a “textual” error.
None of these explanations pass the “red face” or “straight face” test. This leaves the fourth explanation. Maybe the Porch was a Tower and it was truly 120 cubits high, after all. Indeed, the Temple tower soared toward heaven… just like the Tower of Babel. Masons certainly seemed to think so, anyway. In the following depictions from a Masonic bible the massive tower can be seen.
Solomon’s Temple from an old Masonic bible.
This discrepancy makes an enormous difference. It leads us to ponder why such a tall tower was necessary on the Second Temple but not the first. For hubris? For defense? For observation? Did it function as a beacon that could be seen for miles around? This Tower is the mystery of Solomon’s Temple. Strangely, it is rarely discussed in writings about the rebuilt Temple.
Exploring these questions is vital as the Temple of Solomon is one of the key settings in the Gospel story of Jesus and Mary Magdalene. And with the intriguing Magdala = Tower connections we have explored, the enormous Tower of Solomon takes on further significance. In fact, the Tower or Magdala of Solomon (let’s call it for what it was) was a special place for Jesus. It was in front of the south entrance to the Temple that the preacher from Nazareth overturned the merchants and moneychangers’ tables.
In John 10:23 we are told directly that: “Jesus walked in the temple, in Solomon’s Porch.” And what, exactly, did he do there? What did he see? I shall shortly present evidence upon which to base an answer.
In Luke 4: 9 the devil brings Jesus to Jerusalem, and set him on a pinnacle of the temple, and said to him, If thou be the Son of God, cast thyself down from hence. Again, it would make a huge difference if this pinnacle towered 20 stories over Jerusalem, instead of a mere two stories.
According to Josephus, the Temple’s immenseness presented a marvelous appearance. Josephus says, “Its fineness, to such as had not seen it, was incredible; and to such as had seen it was greatly amazing.” I bet it was simply majestic. I’ll also bet it resembled a giant nuclear cooling tower from a distance.
The monumental “porch” or “portico” was located on the east side of the outer court of the Temple, and it rested on a massive Herodian retaining wall (which incidentally can still be seen in part at the present Temple wall area). The immense retaining wall that supported it was 130 feet high resting in the valley below and made of marvelous stones.
The stones of Moriah were revealed in 1996 when the clearing of centuries of rubble revealed an astonishing discovery on the Temple Mount. Someone by some unknown means had placed on this spot three cyclopean stone slabs:
one 42 feet long;
another 40 feet long,
and a third over 25 feet long.
&
nbsp; The largest of the three weighs an incredible 1,200,000 pounds, or about 600 tons! The smaller two stones weigh 570 and 355 tons each. Even today we do not have cranes capable of moving such massive blocks. Yet in ancient times someone living in Jerusalem quarried these rocks at a quarry archaeologists claim was three miles away. Then they cut, dressed and moved these stones into place. Who could have done this? And how? Further, why would they have done this? What spiritual (or any other) activity could possibly have required such a massive platform? What did Herod intend for this temple to do?
It is important for us to find out as it was at this enigmatic stone pad and great Temple Tower that Jesus was seen often, speaking and teaching the people or just walking, as in John 10 during the festival of “lamps” or chanukkah, which commemorates the re-dedication of the temple and of God to His people. Later, after His death his disciples gathered here often.
It was in the cloisters of the Temple that the Levite gurus resided and it was here that the doctors of the law met to hear and answer questions.
During their last visit to Jerusalem with Jesus, the apostles (probably including Mary Magdalene) admired Herod’s temple:
Jesus left and was going away from the temple when his disciples came to him to call his attention to its buildings. “Yes,” he said, “you may well look at all these. I tell you this: not a single stone here will be left in its place; every one of them will be thrown down.” (Matthew 24:1-2) (Mark 13:: 1-2) (Luke 21:5-6)
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