from the "Guide to the Kolbrin" from Graham Hancock

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from the "Guide to the Kolbrin" from Graham Hancock

Post by Maxx on 19.10.15 15:28

Throughout the Egyptian books nearly 30 references are made to the Destroyer [the Destroyer is also mentioned in Exodus 12:23, Jeremiah 48:8 and Job 15:21], an overwhelming destructive heavenly phenomenon that appears regularly every few thousand years and is so terrible as to be beyond man’s understanding. Its appearance and behaviour are described in detail, particularly during an account of the Israelite slave exodus from Egypt [This is described from an Israelite viewpoint in the Book of Exodus. See Manuscripts 6. Chapter 12 verse 23 of the Book of Exodus actually refers to God and the Destroyer as separate entities. The El Arish stele marks the Place of the Whirlpool where the Egyptian chariots fought their last stand against the Israelites before being overcome by rocks and water. Details in the Kolbrin also tally with an Ancient Egyptian text The Lament of Ipuwer. According to the Roman scholar Servius, information about the Destroyer and its link with the Exodus could be found in the works of an Egyptian astrologer called Petosiris, so this could well have been one of the Kolbrin’s sources. The Latin author Pomponius Mela refers explicitly to Egyptian written sources for astronomical details which also appear almost word for word in the Kolbrin.] Over and over, the Egyptian books prophesy the return of the Destroyer, and their precise descriptions of the state of the world at the time of its return are not just a shrill millennial warning, but could well refer to our own time.

Somehow Egypt survives these cataclysms. But as the centuries roll on, the country begins to weaken. The Egyptian religion has always been split in two – into, on the one hand, the open religion of the common people and on the other, the secretive mysteries practised by priests within the inner temples. Gradually Egypt becomes idealistically and spiritually lazy.

At one point, a man called Setshra conceives a plan to allow everyone to participate in the Sacred Mysteries hitherto reserved exclusively for ‘the worthy ones among men.’ He gathers together a following of his own and promises them ‘knowledge of all things sacred’. What follows is ‘strife most grievous’ that is in some way connected to the House of the Hidden Places [the Great Pyramid?]. A scroll described in the Kolbrin as extremely ancient says that “the twin powers drawn down entwined about themselves and grew ever stronger. Even as waters are dammed to be drawn upon, so was the united power built up into a reserve of force. A storehouse of strange energy was prepared.’ [Christopher Dunn suggests in The Giza Power Plant that the Ancient Egyptians might well have developed their own power system.]

The same scribe aims some strong criticism at the establishment of the land: ‘O Egypt… you have turned to gods that are nought but the spirits of men returned to dwell in wood and stone… The ears of rulers are closed to words of wisdom, the doors of their hearts are bolted against Truth.’

Egyptians still remember from their past that Osireh and the priests from Zaidor had astonishing powers and could even bring a form of life back into a dead body ‘so that the soul might commune with the living’. But their memories are vague, and since their priests no longer know how to perform such supernatural feats, they reason that preserving a dead body from decay might mean one day it could be restored to life. So they develop the art of mummification – and charge for it. A scribe writes, ‘Priests grow fat on riches bestowed for the preservation of the body, while those who speak of the preservation of the soul are tormented.’

Religious practice lapses into empty ritual. An attempt by Pharaoh Nabihaton [Akhnaten] to introduce a new sun religion comes to nothing, partly because of his own spiritual inadequacy, partly because of his epileptic fits, and partly because of his licentious behaviour culminating in an incestuous relationship with his daughter which appals everyone who hears of it. [On 26 October 2014, BBC1’s programme ‘Tutankhamun: the Truth Uncovered’ made several surprising claims. Recent CT scans and DNA tests have proved conclusively that Amenhotep III and his son Akhnaten were congenital epileptics and that Tutankhamun’s many medical conditions (necrosis of the bones, club foot, malformed body) were the result of an incestuous relationship between Akhnaten and his sister. Kolbrin readers already knew about the epilepsy; in the book of Manuscripts Akhnaten’s fits are described in detail. But the Kolbrin states that Akhnaten’s incestuous relationship was not with his sister – it was with his daughter Meritaten. It also says that two sons were born of his incestuous relationship. If the mummy of Meritaten were to be DNA tested, we think it might show she was the mother of Tutankhamun and maybe of Smenkhkare too.]

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Statue of Akhnaten kissing his daughter Meritaten (source)
However, some still follow the old spirituality and preserve the ancient written knowledge passed down from Osireh and the wise men of Zaidor. A few Egyptians still go through the long preparation and immense ordeal of becoming Twice Born, but the old ways are increasingly frowned on by the majority. The people who practise them are ostracised; two of the individuals mentioned by name are Pasinesu [two funeral cones for an Egyptian called Pasinesu can be seen in the Metropolitan Museum of Art, New York] and Panubis [the sarcophagus of a Panubis is in the Natural History Museum of Santiago, Chile]. Other 18th-dynasty Egyptians whose works appear in the Kolbrin include Hapu [High Priest of Amun during the reign of Hatshepsut], Senmut [architect and government official, whose masterpiece was the Mortuary Temple complex for Hatshepsut] and a female poet called Nefertari [who might have been Rameses II’s daughter].



Eventually these people’s lives and the records they treasure are thought to be in grave danger. Knowing from past prophecy that their spiritual path lies in another land away to the north, the guardians of the sacred writings make a crucial decision. They leave Egypt, smuggling out a complete set of their writings, and go into exile. [In May 2014 the skeleton of Qenamun , royal steward and foster-brother to Pharaoh Athomosis II, was discovered. He is mentioned in the Kolbrin as one of those who leave Egypt. From archaeology we know that Athmosis II had prepared a splendid tomb for Qenamun in Thebes which, when it was excavated, was found to be defaced; not a single image of him had survived the chisel attacks of his time. The Kolbrin suggests a sound reason for Qenamun’s disgrace.]
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