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The Gate of God Part 3 |
 By Gary Osborn - Garys Website Here
The pineal and the pituitary are associated with the opposites as would be symbolized by the two sides of the body and possibly as the outstretched hands.
The Rose (head of Jesus) at the centre of the cross which contains the three components of the âthird eyeâ or âbrow chakraâ is the âblooming flowerâ. The activated chakra system during the enlightenment experience would be the ânine-fold throneâ in Essenbachâs code where the fountains (energy) spring from.
The âthroneâ is a subtle metaphor â in that we sit on the coccyx at the base of the spine â therefore the âthroneâ emphasises the spine from the base to the top of the head.
Jesus said: "There are many standing at the door, but it is the solitary who will enter the bridal chamber." [24]
Saying 75 from The Gospel of Thomas.
I would suggest that âSolomonâs Bedâ is a yet another metaphor for the Thalamus where union or fusion takes place â being the solitary ONE who will enter the bridal chamber â meaning the fusion of oneâs energies â making the individual a âsolitaryâ.
âSolomonâs Bedâ was said to have three bells hanging underneath it. I would ask the reader to take a look at the Tarot card in Figure 13.
If you look closely, the cup has three bells hanging underneath â more support for my assertion that the cup (Grail) is the head and the thalamus in particular.
Figure 13: Ace of Cups from the Rider-Waite Tarot.
There are more encoded meanings in this card, like the upside-down âMâ on the cup and the five fountains, which represent the creation of the five lower chakras.
The sixth chakra is the disk and the Dove is the seventh chakra â the spirit of the source-centre or godhead.
Also note the three bells hanging underneath the cup â in the same position as the three belt stars of the Orion constellation â which looks similar to the shape of a cup or chalice
Also, we see here not only the head but also the body of the archetypal âsolitaryâ figure â the shamanic âresurrection godâ whom Jesus was based on.
I am, of course, talking here about the constellation of Orion, and this constellation is again shaped like the cup with its three belt stars symbolised by the three bells â and again, Orion represents Osiris and his son and reincarnation Horus.
I should remind the reader that the story of Solomon is an allegory to the processes associated with the Kundalini âenlightenment experience - i.e., fusion of oppositesâ - and that even Solomonâs name contains words associated with the centre of creation: Sol = âsun,â om = âfirst creation,â = on = âlightâ.
It also reveals the following: sol = sun, (male) o â zero as in Void (neutral) and mon = moon (female).
We often use the phrase âringing of bellsâ when we have an insight into something. This would mean that the traditional bells used in church towers and located at the top of the tower (spine) could be symbolic of the glands in the brain, and this is further supported by the Sistrum.
The Sistrum (sistRUm) is an Egyptian, musical, bell instrument closely associated with female gods â especially Hathor the serpent/cow goddess and Isis â the consort of Osiris. In form, it is very much like the Ankh with a loop at the top â which seems to represent the oval RU or egg.
As we can see there are three serpents strung through the loop as if striking the âegg.â These three serpents usually have small square pieces of metal (bells) attached to them, which rattle like a tambourine. Itâs possible these three serpents represent the pingala, ida and sushumna nerve channels and which converge and fuse together within the centre of the brain (the thalamus, represented by the RU oval) â which in the individual was also thought to represent the âcosmic egg.â
 Figure 14: Egyptian Sistrum. Note 3 serpent rattles
During the ascent of these serpent energies up the spine to the centre of the head, the individual while going through this enlightenment process, will hear sounds similar to the sounds the Sistrum makes â i.e., rattle sounds like tambourine bells and sounds like a bell-tree being stroked.
One will also hear noises exactly like that of a rattlesnake, and also whistles and flute-like sounds. Underlying these sounds is a very low and strong rumbling noise which fades-in at first and gets louder and louder as the process proceeds â culminating in the bright, white light explosion in the centre of the head.
The Sistrum then was really a symbol of this experience. The Sistrum was used in pictures and carvings to show the various gods and Pharaohs subduing the power of a particular god â and mostly because the god or goddess holding the Sistrum possessed the knowledge, âpowerâ and âenergyâ to do so through having experienced enlightenment â the âthird levelâ of the Grail which the Sistrum actually represents. Indeed this deity is a personification of the enlightenment experience. So then, its logical to suggest that the three serpents of the sistrum represent the three organs â pineal, pituitary and thalamus.
These three organs in the brain, making the Triad or Holy Trinity are also symbolised by the three-pronged crowns, and other three-bodied hats or headdresses â as well as the French national symbol the Fleur-de-lis â meaning, âFlower of the Lillyâ. See Figures 15 to 20. What we are looking at here are the three components of the âthird eyeâ â the pineal, pituitary and thalamus, with emphasis given to the one in the centre â the thalamus â which is linked to the seventh chakra located above the head according to the Hindus, and a regular theme I also discovered in many other ancient traditions. One only has to look at the images below to see this.
Figure 15: King with three-pronged crown, also holding ceremonial orb representing the earth and head. The cross sticking out of the orb represents the spine, and like the cross depicted inside the halo of Christ it represents the bindu point above the head linked to the thalamus.
Figure 16: A different version of Kali, the âworld motherâ â this time wearing a three-pronged crown â marking the gland-related, chakra âpower centresâ within the brain by which one enters her.
Figure 17: Three components within the triad symbol or pyramid.
Figure 18: The Fleur-de-lys.
Figure 19: Hindu depiction of the Ajna Chakra with three components â pineal thalamus and pituitary?
Figure 20: Two Persian serpents and the egg similar to the winged orb vehicle of the god Ahura Mazda and which we say is the depicted vehicle of the soul â i.e., the individual as a travelling orb of light.
The Djed and the Crown of Osiris
The ancient Egyptian god Osiris was not only associated with the eye (inner eye) as his name Aus-ir implies, but in his depictions as the Djed Column, he was also associated with the human spinal column associated with the internal processes of the enlightenment experience (Kundalini) which centre on the spine and the seven chakras relating to the seven endocrine glands. He was also known as the âGod of the Staircaseâ - a staircase having seven steps.
âAmong the many titles ascribed to Osiris, one frequently used is âthe god of the staircase.â In Chapter XXII of the Ritual the deceased prays that he may âhave a portion with him who is on the top of the staircase,â and there are any number of illustrations of a stairway of seven steps.â [25]
This is a reference to the chakra levels of the spine as symbolised by the Djed of Osiris. And according to the Eastern mystic traditions, what do we find at the top of this "staircase" being the spine? Answer: The seventh crown chakra - its access also associated with the Third Eye which incorporates the pineal, the pituitary and the central thalamus â the inner sun of rebirth.
The god Osiris has been called the âMighty One,â the âOld Oneâ or âhe who occupies the throne.â I would say that this âthroneâ â sometimes attributed to the pineal gland and also known as the âThrone of Godâ â is also associated with the thalamus.
The Atef Crown worn by Osiris and other gods in various ways has been described as a tall, white, conical shaped crown called the Hedjet (looking like a skittle) with a plume on each side and sometimes with ramâs horns at its base. Here we have another link with âAries the Ramâ corresponding with the head, and Osiris has also been depicted as a ram-headed sphinx. The feathers are said to be ostrich feathers.
 Figure 21: The god Osiris as the Djed column (his spine.) Note the three orbs above his head and above the spinal column. Like the three golden apples of the âWorld Treeâ, these represent the glands and thalamus in the brain, and so these are really inside his head and depict the opened up brain at the location of the thalamus. The left and right orbs are struck by serpents like the snakes on the Caduceus. Note straightened-out rams horns underneath. Compare with Figure 24.
Figure 22: The Djed column (backbone of Osiris.) This time we see the Ankh, with the RU (thalamus) gateway â the Void being held above it, as if representing the bindu point above the head connected with the third-eye activation of the thalamus
The Royal Cartouche that surrounds the names of Egyptian Pharaohs is an adaptation of the Shen Ring. But it has been said that the âoval cartoucheâ is also an âeggâ â which means that all Egyptian cartouches with the names of their Pharoahs are really names etched inside the âcosmic eggâ of rebirth â the âcosmic eggâ also represented by the thalamus in the brain of every individual.
Furthermore, the âeggâ is seeded by the seed-stone and therefore it is the Grail and cup. This is interesting, as according to the Grail romances, those of the âCompany of the Grailâ â being those who were left to guard it â were each called individually as children by God â their names and family appearing miraculously on the Grail itself.
Perhaps the concept of âkingshipâ that was set-up by the NeteRU or âneutral angelsâ who brought the âstoneâ to earth and guarded its knowledge, became the âCompany of the Grailâ â the tradition passing into dynastic Egypt with the Pharaohs having their names carved inside the âeggâ or âcupsâ â i.e., cartouches. However, although interesting this connection is mere conjecture at this stage and requires more evidence.
The following too is merely conjectural at this stage, but if we now look at the opened-up brain in Figure 24, we can see a remarkable resemblance between the opened up Corpus Callosum, the pituitary and pineal glands, the thalamus, and the various details of the Atef Crown, as shown in more detail in Figures 23, 25 and 26.
Figure 23: The Ram-headed, god Khnum, wearing the Atef Crown. Compare with Figures 24 and 27. The thalamus is the bottle or skittle part of the crown â also duplicated in the alchemistâs crucible known as the âPhilosopherâs Egg.â The pineal is the large orb at the base; (like the âstoneâ â the âgenie in the bottle?â) the pituitary is the orb at the top and the opened corpus callosum are the two feathers.
Figure 24: Drawing of chromic acid-hardened slices of the underside of the human brain showing the thalamus and some of its nuclei by Luys (1865.) Also compare details of the Thalamus in the central section with the details of the feathered Atef Crown in Figures 21, 23, 25 and 26. Unlike the illustration above the Atef crowns depict an unopened thalamus (being the bottle part of the crown) with the pineal below as an orb (see Figure 26).
Figure 25: Bronze god wearing an Egyptian Atef Crown, 2000-1000 B.C. Eastern Mediterranean. Note the Uraeus serpent extending from the forehead, as if making a correlation with the location of the pineal gland In Figures 24 and 26.
Figure 26: Ancient Egyptian headdress symbols. Again this is the opened up thalamic part of the brain as seen from below. It shows the pineal as the small orb below and the pituitary as the orb at the top. The thalamus is sliced open, but not as open as Figure 24. The pingala and ida serpents flank the two sides of the thalamus as the corpus callosum â indicating the opposite sides of the brain.
Figure 27: What the middle section of Luysâ picture of the brain would look like if the two sides of the thalamus were closed.
The positions of the pineal, pituitary and thalamus are different when looking at the underside of the brain, and so itâs confusing as to what centre the ancient Egyptians were really giving emphasis to. When looked at from below, the pituitary is at the apex of the design; the pineal at the base and the thalamus is in the âskittleâ or âbottleâ part of the crown. It seems confusing, but if the ancient Egyptians were really giving a symbolical depiction of these three crucial organs in different ways â all being components of the mystical âthird eyeâ â it doesnât really matter how we view them.
The three orbs as shown as a Triad at the top of the picture in Figure 26, which also looks like Figure 23 could indeed be another symbolic depiction of these three centres as revealed when viewing the brain from the side (again, see Figure 1), and so the top half of the picture would be an alternative view, separate from the view of the brain as seen from below and these three centres being shown below it in the bottom half.
This Triad in the above design reveals how the âthird eyeâ is activated by the pingala and ida nerve channels â being the âserpentsâ â which also take their place as the two sides of the corpus callosum â therefore representing the two sides of the brain and the opposites. The Triad is comprised of the pineal and the pituitary (the two orbs at the base) which are being struck by the pingala and ida serpents. The thalamus is again the bottle part of the crown.
The picture below shows Osiris again wearing the Atef Crown, only this time we see the pineal positioned at the centre of his head, and more importantly we see the crown indicating all three components of the third eye, positioned between two eyes (possibly the eyes of his ultimate father Atum-Ra) as if indicating the thalamic âthird eye.â
Figure 28: Osiris. Note the position of the headdress between the eyes
Looking at later adaptations of the Atef Crown, which differ greatly from the simple versions we have been looking at and which seem to be conveying information about the brain and its three power centres associated with the âthird eyeâ and the hypnagogic trance state, itâs possible that the ancient Egyptians did not know the deeper significance of the Atef Crown and the information it contained. I would suggest, that the design and style of the Atef Crown may have originated from information which had been given to the Egyptians by an advanced people.
Perhaps these people â as represented by the predynastic "gods" known as the Neter or Neteru, or the Shemsu Hor or âShining Onesâ and who were said to have invented Kingship â had dictated what the state crown of Osiris should look like, and so they instructed the natives in the design of the crowns and other regalia.
Apart from any symbolical significance they might have held in regard to concepts already understood or had devised themselves, its possible that the predynastic natives had no real idea of the technical information which was contained in the designs and would one day be conveyed.
Furthermore, my co-author Philip Gardiner sent me an email with a quote thatâs relevant to both this enquiry into the Atef Crown and my article 23.5 Degrees.
On page 125 of The Secret Teachings of All Ages, Manly P. Hall writes:
"Frank C Higgins, a well-known Masonic symbolist, has astutely noted that the ornate headgears of certain gods and Pharaohs are inclined backwards at the same angle as the earthâs axis."
Indeed before Philip had sent me this quote, I had already noticed that depictions of Osiris showed the Atef crown was angled at 23 to 23.5 degrees. Thereâs more to this than many of us know. Again, there are numerous references that indicate the ancients had knowledge of the obliquity of the earthâs Axis - even precession - and that this was made important to them - and again, its something that has been largely overlooked.
As the authors of Hamletâs Mill (1969) have demonstrated, myths were indeed used to transmit complex truths and its possible that to preserve knowledge, an intelligent and scientifically-advanced people had decided to intervene in the cultures of people around the world; shaping their cultures and âloadingâ certain information which would be absorbed in their art, their clothing, their rituals and their folk tales.
In other words, they depended on uneducated people to accurately and directly transmit the information across millennia and to the scientists of the future. What they didnât reckon on was that a great deal of this information â i.e., the more mystical knowledge â would be subject to discrimination; in that what wasnât understood would be misinterpreted and become corrupted, and what would be understood, would either be ignored, kept secret, covered-up by mundane explanations and suppressed.
And if we are in any doubt about the scarab beetle Khepri being a symbol for the thalamus and the âthird eye,â then we only have to look at Figure 29. Khepri is in the same position â between the eyes. The boat or barque symbolises âastral travelâ or âafter deathâ travel through the Duat (Underworld) and it rides on the waves of the serpent â i.e., waves of energy. There is more symbolism in this ancient art, and I could go on and on, but my purpose here is to reveal these obvious correlations.
 Figure 29: The Scarab beetle god Khepri travelling through the Duat . . . the Underworld
Reptilian
Because of its central position, I say that for the ancients, the thalamus â or rather the massa intermedia â represented the âthird eyeâ and because of what it looked like â an eye and also an egg. However, as said, the metaphysical âfunctionâ of the âthird eyeâ or âajna chakraâ relies on both the pineal and pituitary glands.
Again, it is stated in various esoteric mystery schools that the âthird eyeâ will only open when âconsciousâ fusion takes place between the opposites in oneâs consciousness.
In the view of those shaman adepts who were behind the âcult of the serpentâ, again, the physical, sexual act would have been the perfect metaphor for this same fusion taking place between the opposite natures of an individual â which is why the union between male and female is depicted in many alchemical illustrations and why the thalamus was seen to represent the female egg â fertilised by the sperm-like serpent energies that climb the spine and the Reptilian part of the brain â and again, like the sperm which climbs upwards through the erect phallus.
 Figure 30: The Reptilian part of the brain encompassing the brain stem, limbic system, and thalamus.
Compare with Figure below â the Ohio Serpent with Egg
Now we know the meaning behind the âserpent moundsâ - like the serpent holding the egg in its mouth or jaws as depicted on the ground in Ohio, North America.
 Figure 31: The Serpent with the egg in its mouth. Ohio, North America.Is this the Sushumna which emerges through the Reptilian Brain stem or Limbic System, ending at the Thalamus (âeggâ) which it is fertilising like the male sperm? This serpent has also been linked with the constellation Draco which holds the egg â the star Thuban within its body â as symbolised by the Orphic Egg shown below
Again, in the individual, this fusion takes place between the pineal (male) and pituitary (female) glands â anchored by the carotid gland in the neck being the decarmation point between the head and the body. The chakra-related power points in the head represent the realm of mind and the rest of the body with the lower four lower chakras represent the realm of matter.
This duality is also depicted by the two serpents â the ida and pingala nerve channels; the ida striking the pituitary, and the pingala striking the pineal gland, thereby symbolising the fusion of both opposites and the enlightenment â i.e., âactivationâ (âfertilisationâ) of the thalamus (egg) which is both linked to and located at the summit or apex of the central, sushumna nerve channel, and which represents the serpent in the Reptilian part of the brain.
As some of us will know, to illustrate the âstanding waveâ processes inside the body regarding the propagation of energy throughout the human system, two serpents â (representing the male-positive and female-negative waves) â were placed over the central staff image of the spine in Caduceus-style.
The Caduceus staff symbolises the autonomous propagation of this energy and by a part of our consciousness we are â to some lesser or greater extent â unconscious of. Tradition says that this is also the source of intelligence itself, so the more conscious we are of it, the more intelligent and psychic we are.
It is this âunconscious partâ â the source â which controls and runs all the autonomous (âautomaticâ) functions of the body which we are unaware of â allowing us to interact with our reality in a âmanualâ way. It is said that this neutral life-force energy (prana - Hindu or Câhi - Chinese) is provided by the source like an electric charge, which causes the life force energy to run up and down the spine like electricity running along a wire. The energy is then divided in two, like the positive and negative magnetic waves that propagate outwards and perpendicular to the path of electricity. The human aura is like the magnetic field which surrounds a bar magnet.
Again it was observed that we are unconscious of these internal processes, but it was believed that we can become conscious of them via the hypnagogic trance state. And at the point of enlightenment we actually become that hidden part of our consciousness (the Superconscious â represented by the superconscious-activated thalamus) which runs the whole system â which is why the Caduceus is a symbol for wisdom and illumination.
Again, going back to the Hindu symbolism: During trance and all related experiences associated with the opening of the so-called âthird eye,â the ancient Hindu texts tell us, that the heads of the two serpents (the positive and negative ânerve channelsâ) strike the pineal and pituitary glands. As said, the male-related pingala strikes the male-related pineal gland, and the female-related ida strikes the female-related pituitary gland. The two come together in the sushumna â the central nerve channel, which aligns with the brain stem (the Reptilian Brain) and this activates the thalamus (âthe cosmic eggâ in the brain) opening it up wide to absorb more information and energy. The biological function of these processes will be dealt with in more depth in my book. My purpose here is to show the metaphorical descriptions of these processes as known by the ancients.
The sushumna, which represents this fusion, is said to emerge from the centre of the forehead like the Uraeus of the Egyptian Pharaohs â symbolising the âthird eyeâ and the âsecond sightâ associated with the hypnagogic trance state. Symbolically, through the Uraeus serpent on the forehead, one is able to âsee into the other worlds.â
The âwingsâ at the top of the later Caduceus were said also to represent the two hemispheres of the brain, and with this activation of the âthird eyeâ â being the thalamus â the two hemispheres of the brain are synchronised, therefore resulting in the reintegration of the mind or ego and the union of its male-related conscious and female-related subconscious opposites.
If sustained then this fusion activates the bindu point â the centre of the vortex â which is said to be located some three-fingers width from the top of the head and represents the source-centre of oneâs consciousness. If activated, or if oneâs energies reach this highest point, illumination or enlightenment will result.
All the above is symbolised in the âserpent moundsâ of Ohio and Avebury in England as well as the Orphic Egg â which symbolises the âCosmic Eggâ of creation.
 Figure 32: The Orphic Egg.
Figure 33: Horus with serpent sun-disk above head. The âsun-diskâ is the âInner Sunâ â the thalamic egg as fertilised by the sushumna serpent.
Figure 34: Avebury with interesting diagram showing how the Henge may be an ovum or egg and also showing cell division and growth after fertilisation
At Avebury, in the south of England, we find a huge serpent carved into the ground with what looks like an egg at the centre of its body.
One interpretation is that the egg of the Avebury serpent shows the âfertilised eggâ or the egg âafter fertilisationâ as the egg is located at the centre of the body, and shows what looks like cell division and growth â i.e., the growth of a new pattern â meaning the rebirth of oneself and a new pattern of reality â all from oneâs new perception of it.
Was this metaphorical design constructed by the âSerpent People or Shining Ones?â
I would say that in a sense âyesâ, and further suggest that it was most possibly their descendants, or the inheritors of their knowledge, the Druids.
Anointment: the Chemical Wedding
As we saw earlier the term messiah means, âanointed oneâ and the related term mashach â means, âto anoint,â âto smear,â or âspread a liquid.â As we know, the word âanointedâ or âanointâ makes a reference to âoilâ or to certain oils or balms â as in a practical sense, one is âanointedâ (massaged) with oil. In the spiritual or metaphysical sense, one has been âtouchedâ by the hand (energy) of God, or the Spirit â Holy Ghost â another term for the neutral, âthird forceâ energy.
âThou anointest my head with oil; my cup runneth over.â
Psalm 23:5 (Note the â23.5â)
The anointing ritual where oil is applied to the head (the âcupâ) is associated with the secretions of the glands in the brain â especially the opening of the âthird eye,â which opens via the fusion of the essences related to the pineal and pituitary.
 Figure 35: Osiris and Isis as Serpents, 1st century AD.
It would be easy to interpret the depiction these dieties as each representing the Hindu pingala and ida opposites associated with the pineal and pituitary glands.
The pineal and pituitary glands secrete hormones, which in the âGreen Languageâ could also be referred to as âcups,â âgrailsâ or âurnsâ â and the secretions, âoilsâ â also âdrugsâ in the modern term, as these âhormonesâ are indeed chemical substances â i.e., natural drugs created by the body.
Many urns and vessels of ancient civilisations have been found on archaeological sites and this is not surprising as jars and urns were used in everyday activities, such as mixing, storing, and transporting. Many urns served as decorative objects, and sometimes held fragrant oils, which were often used for anointing the body. Urns also served a sacred or religious purpose as they held oils used in the anointing ritual.
One becomes âanointedâ (touched by God) through the mystical enlightenment experience which is triggered by the alchemical âunionâ of these glands and their essences â being the âChemical Weddingâ of the King and Queenâ â oneâs opposite energies symbolised by the pineal (male) and pituitary (female.)
The word Christ comes from the Greek word Christos â meaning, âanointedâ â so anyone who has been âanointedâ â i.e., had the enlightenment experience via the glands is a Christ. And now we know why Mary Magdalene âtook a litre of costly perfumed oil made from genuine aromatic nard and anointed the feet of Jesus and dried them with her hair.â John 11: 55-57 â 12:1-11.
The feet of Jesus are symbolised by the two fishes of the Astrological sign of Pisces, which in bodily correspondences are associated with the feet. These two fishes that swim in opposite directions, not only represent the two feet but they also represent the opposites as associated with the conscious and subconscious, the left and right brain and also the pineal and pituitary glands.
This gesture of anointing and massaging the feet of Jesus is part of the code, which tells us that this anointment takes place between the glands in the brain, which secrete the oils or chemicals â one of the deepest secrets.
Mary wiping Christâs feet with her hair completes this part of the code, in that the feet and head come together â as also depicted in one image of the Dance of Salome where Salome touches her feet with her head.
Again this means that through the âtrance stateâ one also captures this alpha-omega, end-beginning point in the cycle, which actually triggers this âanointmentâ and therefore enlightenment. This is the first time an explanation has been given to this part of the Jesus story, and as we can see it is really a part of what I have termed the âGrail Codeâ.
Figure 36: Byzantine painting showing Jesus being anointed by God at the same time he is being baptised by John.
Both anointment and baptism are metaphors to the same experience of enlightenment.
Note the three attendants on the right â are these the three Magi â as referenced by the three pyramids of Giza?
The head of Jesus is between two mountain peaks â the open legs of the âworld mother.â His feet (two fishes) are swimming in the astral âwomb watersâ of the flowing river. The Dove disk is the star Sirius â the Underworld and âworld motherâ from which he has been reborn.
The picture above of Jesus being anointed expresses the same â in that both feet are in the water â meaning that the conscious is with the subconscious; both are united together as in the trance state symbolised by the water associated with the female subconscious. At the same time, Jesus is experiencing the enlightenment triggered by the trance state â as symbolised by the dove (Phoenix of rebirth) and the anointing of his head.
John the Baptist acts as mediator in his anointing by God the father. Jesus is attended by three angels â again symbolising the Triad or holy Trinity so we are told. However, as some of us will know, three wise Kings or Magi attended Jesus, at his birth â being the rebirth of Osiris as Horus. Itâs possible then that these three angels are the three wise men, and if so, then they are also represented by the three belt stars of Orion and the three pyramids of Giza. These three symbolise the three power centres in the brain by which one enters into the hypnagogic trance state.
The river in which the reborn shaman god-king is being baptised â his baptism also symbolising his rebirth as regards his initiation into the mysteries â is possibly the River Nile, which flows east of, and right next to the three pyramids. Again, if true, then the disk containing the dove is the star Sirius in the south sky, associated with the âworld motherâ Isis. Again this baptism is associated with the thalamus and the glands in the brain â the Triad also represented by the three angels or three wise kings.
Various ânew ageâ writers have emphasised the point that the pituitary gland secretes a whitish substance, and that the pineal gland secretes an orange/yellowish substance. These have been interpreted to be associated with the âmilkâ and âhoneyâ referred to in the Bible, as well as the myths where they correspond with the White and the Red respectively.
What about the âpsychoactive mushroomsâ as used by the shaman?
Following is an extract from The Symbols of Wodhanaz about the Norse god Odin or Wotan. Note the three vats and the three drinking horns and also the significance of âhoney:â
âWodhanaz [Odin] is said to have slid into the mountain cave of the Etins in the form of a snake. After charming the female guardian of the three vats in which the mead is stored, he morphs into a falcon (or eagle) and flies from the mountain cave back to his kingdom. On the way, some of the mead spills from his beak down to the earth, from where it is believed to manifest itself as hallucinogenic mushrooms.
âWhen he arrives home, he expels the mead into three drinking horns for future use by him and his companions. Thus, in its endlessly resurrecting fungal form, the poetic mead is made permanently available to man, who henceforth use it to be possessed and inspired by Wodhanaz.
One of the best ways of preserving the active compounds in hallucinogenic mushrooms is by drying and crushing them, and then mixing them in honey â which is doubtlessly why mead (a drink made of honey) came to represent itâ. [26]
Odin turning himself into a serpent, and charming the female guardian, is an allegory for the enlightenment experience. The three vats are related to the three power centres in the brain â two of which are âsecretingâ glands â the chemical secretions represented by the mead. The drops of mead then turning into mushrooms â also associated with the word âthalamusâ â reveals that these psychoactive substances were used to activate the âthird eyeâ associated with these two glands as well as the thalamus.
The mead being expelled into three drinking horns, are again references to the three power centres in the brain â the knowledge of which is shared with his fellow man. It is tempting to say that the use of âhoneyâ makes a correspondence with the secretions of the pineal. From the same article we find that,
âIn his book, âSoma: Divine mushroom of immortalityâ the late Gordon Wasson has put forward the very convincing theory that Soma was made from Fly agaric mushrooms. Again, this drink is associated with honey, with the word âmahduâ â the ancient Sanskrit precursor of the word mead â often being used by the Aryans to refer to Somaâ. [27]
The poem, The Spoils of Annwn is said to have been written by the Welsh bard Taliesin who lived during the 6th century AD. The poem describes a sacred vessel, which is sought in the Annwn or Annwfn (the Underworld) by a group of mystical adepts â including Arthur. This vessel is said to be the Grail. Surely this cauldron would be the head of the archetypal shaman who is able to enter the Underworld. The gateway into the Underworld (Annwn) was said to be Glastonbury Tor â a vortex.
This quest by the mystics is an allegory for the âseeking of knowledgeâ associated with the head and the processes by which one is able to enter the Underworld. Furthermore, it is said that the cauldron possesses three properties.
In the Celtic-derived Book of Taliesin â a 13th century medieval text, also associated with the Grail legends â we are told that the Cauldron, (now a clear reference to the head) gives drops of liquid, which provides a person with the ability to see the past, the present, and the future . . . as if time has ceased and one is in the NOW.
The past and the future are again opposites, and are associated with the male and female opposites â which are again associated with the fluctuations of the pineal and pituitary. One is at the centre of these fluctuations but doesnât know it, see it, or realise it. In other words, in normal everyday consciousness, we cannot capture the present â the NOW â as it is already gone when we think about it.
We are living in the present all the time, but trying to capture the âNowâ is like trying to hold water that seeps through our fingers and this is why most of the time life seems dull, banal, colourless and lifeless. This is why the thalamus is spiritually inactive in the normal person â in that it only allows in a certain amount of information. In other words, we possess the âEternal Nowâ (the âPrimal Moverâ) within us and we experience the Now all the time in the cycles, but we become momentarily unconscious at the point of experiencing it.
Thus, the physical thalamus in the brain, which represents this âEternal Nowâ in the cycles, is the âstone of the philosophersâ, which is yet to become the Philosopherâs Stone by being made spiritually âactiveâ. And through the experiences of the shaman, the âEternal Nowâ â otherwise known as oneâs own Centre of consciousness â can be captured. Capturing the âNowâ to some extent is also associated with the so-called âPeak Experienceâ, coined by psychologist, Abraham Maslow and oft-repeated by author, Colin Wilson.
A flash of Insight, by which one sees the connections between things, is also due to one capturing the âEternal Nowâ to some extent. This âNowâ is experienced in the synchronisation of the two hemispheres â the fusion between conscious and subconscious. Again, in Hermetic philosophy and alchemy, this is the eclipse between the Sun and the Moon â i.e., male and female. The âOut of Bodyâ experiencer and OBE proponent, Robert Monroe understood this â hence, Hemi-Sync â the audio-delivered, âbrain synchronisationâ device which Monroe invented.
A more intense âcapturingâ of this âEternal Nowâ will trigger a synchronicity experience. All ESP experiences, by which one experiences two or more things separated by time and space, is again a more intense capture of this âEternal Nowâ or Centre. The ultimate capture, and if one can sustain it, is experienced as âenlightenmentâ or âawakening,â whereby one experiences the âEternal Nowâ as the Source of everything â being the explosion of bright white light in the head. In effect one experiences the âbig bangâ of the universe . . . the centre-point of all creation. As said, this experience can awaken and alter and change, quite drastically, the pattern of oneâs life, oneâs perceptions and beliefs.
There is a curious plate featured on page 225 of David Ovasonâs book, The Secret Zodiacs of Washington DC. (Figure 205.)
 Figure 37: Vignette from Champollionâs Monuments of Egypt and Nubia, vol I, p.xlii. Thoth is playing the role of the moon and the subconscious, while Horus is playing the role of the sun and the conscious-self. The two vases are the two cruets or urns associated with the pineal-pingala (red) and the pituitary-ida (white) as traditionally held by Joseph of Arimathea.
To me it looks like a person being âanointedâ. However, I would say that this âanointmentâ is going on internally and related to the glands in the brain â being the pineal and pituitary - note the sun-disk and serpents above the head.
The gods pouring the life and death symbols from the urns is a metaphor for this internal process. Both these gods â Thoth and Horus represent âwisdomâ. Note the life and death symbols in the ankh (life) and the was sceptre of the evil god Set (death). In other words, the initiate is caught within that âneutral pointâ between âlifeâ and âdeathâ and all related opposites. His life is in the balance â as what happens during the enlightenment experience â associated as it is with the glands in the brain and the spinal column, which is why the poured âoilsâ from the urns extend down and around the length of the body â as if surrounding it like the aura or egg-shaped, aural energy field.
The sun-disk above the head is the seventh centre associated with the thalamus being the âeggâ to be fertilised by the serpents (sperm) thereby activating it â i.e., opening its âgatewayâ wide and awakening it. This awakening is associated with rebirth. This sun-disk â flanked by the two serpents â as in the Hindu pingala (male) and ida (female) nerve channels â is the âInner Sunâ â again, the Hindu sĂ»nya â meaning, âzeroâ â as in âzero-pointâ or void.
Again, the âvoidâ ânothing,â âblankâ aspect of this source-centre, reflects our general âunconsciousnessâ of it, and this is symbolised by the esoteric term, âBlack Sunâ â as illustrated in the solar eclipse. This is why the black scarab is associated. When conscious of this source-centre, it becomes â or is experienced â as the bright white light of the superconscious . . . everything. So then, this centre is ânothingâ and âeverythingâ at the same time, and this is represented by the golden scarab beetle â the individual "becomes as gold" through an internal alchemical process â the âchemical weddingâ.
The following is from David Ovasonâs book:
âJohn W. Simons believed that the sound-values of Egyptian hieroglyphics were more closely linked with the Hebrew language than with Coptic, as was widely believed. When examining the hieroglyphic mst he pointed out that the Hebrew ire means âto throw drops of water, to sprinkle, and to teach and instruct.â He further pointed out that this hieroglyphic is linked with the Egyptian baptism, with the notion of shedding celestial dew on the head of the neophyte â that is with initiation. In support of his argument, he examined a plate which showed an Egyptian initiation scene, where the gods Horus and Thoth pour sacred waters on the head of the neophyte. The one initiated in this way, by water and fire, was called in Hebrew msche, meaning something like âbegotten,â or âborn againâ a word relevant to the new state of the neophyte who has been initiated. According to Simons, the Egyptian hieroglyph equivalent of this Moses incorporated the image for dew, baptism, or celestial tears.â [28]
Could the castle of the Grail family, Munsalvaesche, (âmountain of salvationâ) and where they were once empowered by the âstoneâ, be based on the Hebrew word, msche â meaning âborn again,â and through âfireâ and âwaterâ? Itâs a possibility â especially when we consider that Hebrew scripts do not include vowels nor do they include all of the consonants. However Munsalvaesche is the German version and in French the castle is known as Montsalvat.
The words of Wolfram von Essenbach:
âThey live from a stone of purest kind. If you do not know it, it shall here be named to you. It is called lapsit exillis. By the power of that stone the phoenix burns to ashes, but the ashes give him life again.â
 Figure 38: Christ on the cross of his cRUcifixion. We see Christ being pierced on both sides with two spears. (male-fire-Severity and female-water-Mercy.) Again, these are the ida and pingala serpents or literally, the two nerve channels, which strike the pineal and pituitary. This part of the process is symbolized by the two angels either side of his head and who each hold a cup or container as if representing these two glands â the âapplesâ of the tree
As said, this âstoneâ being associated with the Phoenix, is the Benben and symbolizes the source-centre of consciousness â metaphorised, as the nucleus, âseed stoneâ at the centre of a piece of fruit and from which a new fruit-bearing tree can grow. However, we now know that it is the âcorner stone,â which the builders rejected, otherwise known as the âhead stone of the cornerâ. Again, if the âstoneâ is also the Benben pyramidion, then this again brings us to the Great Pyramid of Giza â and as is evident, this pyramid is missing its capstone.
In fact one could say that the capstone of the Great Pyramid would have actually symbolised this zero âseed-stoneâ â i.e., the whole of oneâs consciousness reduced to a point (point of zero singularity) â the âeye of the stormâ â as symbolised further by the (some say Masonic) âall-seeing-eyeâ in the capstone.
Which brings me to the central question, could the Grail story â centred as it is, on and around the âmountain of salvationâ â be a medieval allegory which was meant to lead us to the Great Pyramid?
If so, then perhaps the missing capstone is the missing Grail â in that the missing capstone symbolises manâs unconsciousness of that source-centre and the system of knowledge that surrounds it, and that the recovery of the missing capstone is only possible when man becomes sentient and consciously aware of that same source within himself and acknowledges this ancient âsystem of knowledge.â
Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the head-stone thereof with shoutings, crying, Grace, grace unto it!
Zecharia 4:7
It has always been said that the Great pyramid was some kind of initiation temple. And so again, all the evidence points to my conclusion that the pyramid was once utilised as some kind of âgatewayâ into the shamanic Underworld and âhigher worlds,â and as we will see, the Great Pyramid itself actually represents the head or skull of this shaman god.
In other words, we are being led to the conclusion that the Great Pyramid was utilised as some kind of âalchemical laboratoryâ related to the activation of the chakra-related glands in the brain; a place in which one was initiated into the mysteries of resurrection as told in the story of Osiris-Horus.
I would suggest that the Great Pyramid was also a symbolic place, with all the magical correspondences built into it, which were believed to aid and facilitate the shamanic trance state and also the enlightenment experience by which one was âanointedâ by God. After all it was constructed at the centre of the earthâs landmasses and stands on the borderline between east and west â as if making a magical correspondence with the centre in-between the opposites as regards the two hemispheres of the earth and the brain. In other words, it was the place where rebirth or resurrection took place â i.e., the Hebrew term, msche â meaning, âborn againâ and through âfireâ (male) and âwaterâ (female) and all related opposites.
One goes in as Osiris and emerges as Horus, and perhaps this person â a shaman â really did exist, and if there is a bloodline issue to address here, then itâs possibly HIS bloodline which is important as the name Ormus (ORcUS-Horus) suggests.
The name ORMUS provides more associated meanings: OR in French is, âgold.â
"The name Orm is Scandinavian (Old Norse Ormr, literally "snake" or "serpent", corresponding to the Old English wyrm, "worm"), and was not uncommon in the Danish parts of England". Source:
MUS in Latin means, âmoundâ or âmountain.â All together we have âgold serpent mountainâ or âserpent mountain where one becomes goldâ . . . and thereâs more.
ORMUS contains the word RU. We also notice that the âMâ signifying the open legs of the âworld motherâ is in-between the word RU. Also, if we remove the central letters RMU we are left with OS â which means âgodâ â being also indicative of the god Osiris â the father and former incarnation of Horus. Now if âMâ signifies the virgin â being Isis â and if ORUS is Horus, and OS is Osiris, then the name ORMUS is also providing us with the ancient Egyptian triad.
Again, the c sign of Virgo âthe virginâ is made up of the glyph of Aries (the alpha-ram-head) and Pisces (the omega-fish-feet.) In other words it represents that Alpha-Omega point in the cycle where the head and feet meet â being the RU birth canal (âgatewayâ) through which Osiris was reborn as Horus (ORUS) and via the open legs of the virgin, Isis-Mary â hence the âMâ â also the twin peak mountains between the twin-lion god Aker from which the sun-disk (âsun-godâ) emerges.
We can see then that the name ORMUS also provides us with the Alpha-Omega point in the cycle as accessed via the shamanic technique of trance and which can lead to a rebirth.
As we can see there are so many associative meanings here as there are in the name SION â again, a name I will examine in more depth elsewhere.
The problem is, these interpretations cannot be proven one way or the other. And unless someone comes along to prove that these interpretations were intended, then itâs easy to say that we are just âplaying aroundâ with letters. Itâs the, âif we take away the . . .â part that makes it a problem, and we can do that with any word. Of course some of it must be true while other interpretations are at best coincidental.
The trouble is, that like the Bible Code, where it is said that âcoincidenceâ or âsynchronicityâ takes effect due to the mathematical nature of âlettersâ or âwords,â so too, does synchronicity take effect in symbolism â and especially in letters or words deriving from or forming the symbolism. In essence, it means that these symbols or symbolic names end up having many meanings â âall-trueâ when seen holistically, but at the same time âall incorrectâ when each element is broken down, analysed and taken on its own.
What we have here is the same problem in how the left and right brain interprets things.
To the right brain, which sees the âbigger picture,â it is all highly significant and probably âall true.â But to the left-brain, which concentrates on the parts â and usually without any connection being seen between them â such interpretations are âincorrectâ and at best âcoincidental.â But in the grand scheme of things, and maybe within that âneutral pointâ or âsource-centre,â perhaps these âcoincidencesâ are really meaningful synchronicities â i.e., clues as to the processes of consciousness itself, and therefore evidence of some divine plan associated with our own collective consciousness? Who knows?
Now, if these meanings were to come out by following the âstandardsâ of cipher and code, such as the famous âAtbash cipherâ or alphanumerical systems, then itâs acceptable because it can be âprovenâ that this is how secrets were deliberately hidden. It cannot be proven by altering letters around in a âhaphazard way,â so proving the process proves the conjecture.
Anyway, I have decided to leave no stone unturned and to keep an open mind, and so at the end of the day I leave it up to my readers to make of it what they will.
There is much more to come, which provides some proof of what Iâm presenting here, but for now and to end this article, the âfireâ and âwaterâ are associated with the male pingala and female ida nerve channels respectively â as symbolised by the two snakes of the Caduceus. These in turn are associated with the pineal and pituitary glands.
Now we can see that the âcelestial tearsâ and the âdropsâ from the Norse or Celtic cauldron, (head) which allows one to see the past, the PRESENT and future, is due to the spiritual activation of the thalamus via the secretions of the glands. This âseeingâ is surely the âsecond sightâ of the âthird eyeâ by which one accesses the âEternal Nowâ in the cycles of space and time. In effect one is therefore transcendent of all restrictions as imposed on the body by its own âfixedâ, coordinate positions in space-time, as we find by reading the written accounts of Remote Viewers who worked for the US government in the â70s and â80s. Again, such abilities are due to these vortex, chakra-related glands in the brain, which I must say is still not understood clearly and we only have the esoteric texts and these myths to rely on.
And now I can reveal another part of the Grail Code, which brings us again to the constellation of Orion.
Looking at Ovidâs descriptions of the Phoenix we note that frankincense and myrrh are mentioned, being associated with the tree of the Phoenix â as made from tree resins. The âtreeâ represents the human spine and the âresinsâ are occult references to the glands, which align the spine â especially the glands in the brain. Frankincense, myrrh and gold were given to Jesus by the three wise men â as referenced in the three belt stars of Orion.
We are told by Laurence Gardner, in his book Genesis of the Grail Kings, that âPine-resin was long identified with pineal secretion and was used to make frankincense (the incense of priesthood)â. [29]
It is well-known by complimentary therapists that the oils of frankincense and myrrh are associated with the pineal and pituitary glands and also the hypothalamus, which works closely with the pituitary. It is said that myrrh contains high amounts of sesquiterpenes, (compounds) that have direct effects on the hypothalamus, the pituitary and the andamygdala, considered to be the seat of our emotions. [30]
If true, then this knowledge and these associations are again, all part of the code. And I would say that in the Jesus story, frankincense is associated with the male-related, pineal organ â which represents the male lingam or penis; myrrh, the pituitary, as associated with the female yoni and also the egg (âegg of myrrhâ) and the Gold, (being the inner alchemical âgoldâ) the thalamus, which becomes awakened through this fusion between the pineal and pituitary and the anointment of the chemical secretions â i.e., the âchemical weddingâ between the two glands.
This part of the story tells us that Jesus was a âChristed oneâ â an âenlightenedâ being.
This would also mean that the three belt stars are not only associated with the body of the universal shamanic âresurrection godâ (Osiris-Horus) and reflect the three nerve channels in the body associated with the pingala, ida and sushumna, but that they are also associated with the three organs of the brain â the Triad consisting of the thalamus and the pineal and pituitary glands. Again, a crucial part of the Grail Code, which keeps leading us to the Great Pyramid of Giza and something secreted therein.
I will end this article with this Hindu illustration of the head and face.
 Figure 39: Hindu illustration encompassing many of the âthird level themes associated with the enlightenment experience
As we can see the Ru âgatewayâ â being the female vagina â is featured as the two eyes, the mouth and also the centre of the brain â the Hindu âthird eyeâ â as I had determined.
Further evidence that the Ru âgatewayâ is the vagina of the âworld motherâ and that it is represented by the thalamus at the centre of the brain, is the Lingam, (phallus or penis, doubling as the nose) which is depicted to be penetrating the thalamus and continually "seeding" it â but here activating it.
Between the thalamus and the penis is the âbowlâ â also shaped like the moon â representing the female ovum or egg, which is brought by the Phoenix to be put on the phallic pillar of Atum-Ra. Here the Hindu version of Atum-Ra would be Brahma or Shiva.
The phallus is also the Sushumna channel and also the Reptilian Brain stem. It is also the Arthurian sword Excalibur, which rises from the Lake in the hand of the Lady of the Lake â the âworld motherâ and risen Kundalini goddess â just like the Phallus of Atum-Ra rising out of the primordial mound or the primordial waters of Nun to seed the universe and create a brand new cycle.
The sperm are representing the opposites as symbolised by the two serpents (doubling as a moustache) with heads against the left and right testicles. The two rods or staffs with what looks like a fleur de lis on each â again, symbolise the opposites associated with both sides of the brain â each being associated with the pineal and pituitary. Again, the fleur de lis an emblem of the âthird eyeâ triad â consisting of the pineal, the pituitary and the thalamus in the centre.
In any case, we can see that this picture encompasses many of the themes we have been looking at and so provides supporting evidence for many of my own theories associated with the âthird levelâ of the Grail - the head, the brain, and the point of enlightenment.
Notes and References
1. In 1974 the ESP abilities of psychic, Mathew Manning were scientifically tested by Joel Whitton and it was found that Mathew was producing a strange and unknown brain-wave pattern that was seen to be coming from the oldest and most primitive part of the brain â the Reptilian Brain. See: The Link: The Extraordinary Gifts of a Teenage Psychic by Mathew Manning. (Colin Smythe Ltd. 1987.)
2. Taken from The Thalamus by Edward G. Jones. Centre for Neuroscience. University of California.
See: http://www.ibro.org/docs/jones_thalamus.pdf
3. Taken from Webster Dictionary. 1913.
See: http://machaut.uchicago.edu/cgi-bin/WEBSTER.sh?WORD=Thalamus
4. Taken from Webster Dictionary. 1913.
See: http://machaut.uchicago.edu/cgi-bin/WEBSTER.sh?WORD=Thallus
5. Taken from Inner Self Located. See: http://www.dreams-genes.info/inner_self_located.htm
6. Ibid.
7. See, The Secret of the Golden Flower by Richard Wilhelm. Foreword by Carl G. Jung. (Arkana. 1988.)
8. Taken from Word Reference.Com.
See: http://www.wordreference.com/english/definition.asp?en=thallus
9.
10. Taken from The Thalamus by Edward G. Jones. Centre for Neuroscience. University of California.
See: http://www.ibro.org/docs/jones_thalamus.pdf
11. Taken from Cell Salts and the Zodiac contributed by Sue Miller.
Sue Miller says: âThis is the manuscript given to me by a physician who used astrology as a healing adjunct in his practice. He taught a course called The Realization Course originally taught in 1941 by Jay Nichols in Indianapolis. I have not edited it because I do not want to alter the original meaning. I have found the information insightful. âThe material on the salts themselves is from âMateria Medicaâ by William Boericke M.D. the book is from India, Jain Publishing Company. The United Kingdom used all this material because, after all, they owned the world for a long time.â
See: http://www.qis.net/~jschmitz/cellarie.htm
12. Taken from Symbols and Definitions. See: http://www.africawithin.com/kmt/symlst.html
13. Taken from Beetles as Religious Symbols by Yves Cambefort, Paris, France. 1994.
See: http://www.insects.org/ced2/beetles_rel_sym.html
14. Ibid.
15. Some interesting notes here from In Praise of Dung Beetles By Gordon Ramel. 2003.
âIn some Indian tribes from South America a dung beetle named Aksak is supposed to have modelled the first man and woman from clay, an oblique reference the dung beetles habit of shaping the dung into balls. An ancient Taoist text contains the following quote, âThe scarab rolls hi pellet, and life is born in it as an effect of nondispersed work spiritual concentration. Now, even in manure an embryo cam develop and cast his âterrestrialâ skins, why should the dwelling of our celestial heart not be able to generate a body too, if we concentrate our spirit on it?â â
âThey reasoned that if both the sun and a scarab beetle could be reborn in a special container in the ground then why couldnât people? It is now believed by some modern scholars that the Egyptian mummy in its tomb/pyramid was a representation of the pupa of S. sacer in the remains of its ball of dung in the earth. Scarab amulets became immensely popular and remained that way for centuries and are the most common archaeological relics from the N. African region.â
See: http://www.earthlife.net/insects/dung.html
16. Taken from Beetles as Religious Symbols by Yves Cambefort, Paris, France
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