Inquiry over the <extraterrestrial connection> of the pre dynastic era

Inquiry over the <extraterrestrial connection> of the pre dynastic era
The Cosmic Origins of Ancient Egypt

There was a time, in Egypt, where the gods reigned over the Nile valley. Their descendants were called the <radiant ones> and considerable astronomical knowledge was attributed to them, in that the creation of animal species like the cat, vegetables such as wheat. Their passage in Egypt took place more than 13.000 years ago and many think that they arrived from the stars. What follows is a part of their history.

I don’t know how, but that worked. This <safe-conduct> scrawled several minutes before by the professor Zahi Hawass at his director of Giza plateaus’ office, did so as to make the keeper of the entrance to the Sphinxs’ confines stand to attention, examined attentively the paper and finished by letting me enter the pit which today protects from tourists Egypts’ most emblematic monument. Without reflecting about it a second time, I rapidly descended by the wooden ramp which leads to this place so well guarded and directed myself impatiently towards to the rear section of the colossal statue. There, under the base of the tail, we guessed there was a little hole (hardly 40 cm in depth), thus I knew that it opened out into a subterranean gallery, recently discovered. <There exists under the Sphinx tunnels, but this gallery has nothing to do with a lost civilization>, had been acknowledging some minutes before, professor Hawass, the course of our interview.

Is that the sole tunnel that you have found?

During these last six years, we have discovered two galleries. One is located under the Sphinxs’ head and penetratesinto the ground over approximately 5 meters. When we had cleaned the tunnel, we found nothing there. The other, part of the tail and, on opening it, we noticed that it thrusted deep into the sphinxs’ womb over a length of twenty meters. We had also found nothing there, with the exception of an old pair of shoes, forgotten there, undoubtedly by someone who adventured into the gallery before us>.

World interest aroused by the discovery of the two galleries had been more than justified. It’s not in vain that since years gone by, famous clairvoyants like Edgar Cayce and researchers like John Anthony West, Graham Hancock or Robert Bauval, were affirming that, under this monument, (that everyone of them dates back to a time well before the fourth Dynasty 2613-2498 BC.), were to be found buried documents and objects. Sooner or later, they would prove to the world that it was necessary to search Egypts’ origin in relation to the arrival in the lands of the Nile of a super civilization that was colonizing the area and instructed the primitive inhabitants. Supra civilization which certain people think that it had been composed of survivors from Atlantis and others, of extraterrestrials.

THE BARS OF MANETHON

Despite the discouraging words of professor Hawass about the galleries, I did not have any doubt.

I crossed the pit surrounding the Sphinx and, ignoring the disapproving words of the keeper, I slipped myself into the tunnels’ opening located under the tail. After having accustomed myself with the room room temperature darkness, I could observe how exactly under my head, was opening itself a gallery which was leading just until the center of the statue.

Effectively, there had not been any trace of proofs that I had been searching for. I was only finding confirmation that the Sphinx had been partially hollow and that the rock over which it was being built, was able to shelter the famous Archives Chamber described by Edgar Cayce.

Fortunately, my visit was not so useless as one would think at first sight. In situ, I could verify the monuments’ deterioration and the <camouflage> works started by the authorities to conceal certain limestone (chalky) rocks which seem to have eroded by flowing water. In fact, the Sphinx, completely like the walls of the Temple that stands in front of it, also closed to the public, and the pits’ inner sides, seemed to have undergone liquid element action.

The Sphinx of Giza is considered by a good number of researchers as the most ancient monument in Egypt. This statue would represent a lineage of semi-divine beings who governed the Nile during more than 11000 years and who possessed the secrets of the firmament.

Already in 1991, John Anthony West, accompanied by Robert Schoch, geologist at Boston University, had been taking <illegally> (that’s to say without expressed authorization of professor Hawass) several samples of rocks in the pit. After examining them, he was concluding that they had undergone water erosion about between 7000 and 9000 years ago, in other words well before the appearance of the first pharaohs in the Nile valley. The question that poses itself is the following: who had been in Egypt before the first pharaohs?The response is, curiously, as clear and unacceptable to traditional archeology. If one believes a Heliopolis priest about that, the name Manethon (XIII century BC.), there would have been two historical periods well differentiated before Menes (supposedly the first pharaoh, founder of the First Thinite Dynasty). The first would have been that of the Neteru or <Gods> during the Zep Tepi or <First Times>) and who reigned for 13900 years. Semi-divine beings succeeded them (as other texts, like the Papyrus of Tulli, designate them as Shemsu Hor or <companions of Horus>) and dominated the country during 11000 years, to finally cede their place to the first pharaohs. The Shemsu Hor could be (according to what wrote, in 1894, the celebrated egyptologist Gaston Maspéro) those who had set up the Sphinx, employing all their knowledge to accomplish this task. Hieroglyphs, amongst the most ancient that are at our disposition, already discuss about the Shemsu Hor.

Curiously, we were equally mentioning in that manner the Biblical Elohim; they had not been, according to certain modern translations of the Bible, nothing more than one of these beings? Whatever it might be, the Egyptians say that the Shemsu Hor had known metallurgy (divined metal at that era) which was being presented to them by Horus, himself. According to Manethon, the latter ruled for 300 years over Egypt, furthermore, the Shemsu Hor were sometimes described as beings with a leonine aspect . In fact, one had been sometimes employing the name of Tepi-Aui (derived from <Zep Tepi> which signifies <First Times>) to designate them. His hieroglyphic symbol is a lion whose body, claws and head are perfectly recognizable. Could the Sphinx be a monument in memory of the Shemsu Hor’s passage on Earth? The legends relative to these <colonizers> are numerous and varied. They make a complete allusion to an indeterminate period during which Horus would have installed himself near the Nile, would have chased away the inhabitants who were finding themselves there, and instilled an order which must have been perpetuating itself during the dynastic epoque of the pharaohs. In as much, one attributed extraordinary astronomical knowledge to the Shemsu Hor.

The father of symbolic Egyptology, the Alsatian philosopher Schwaller de Lubicz, defined them as being <those who follow the path of Horus>, that is to say of the Sun, and suggested that they were hiding all their knowledge in Heliopolis. More recently, Robert Bauval and Graham Hancock, while they were studying the Sphinx, placed in relief this astronomical knowledge, on discovering that this monument was oriented towards the location of the Lion constellations’ appearance above the horizon.

Tradition attributes to the Shemsu Hor;the creation of
the cat, domestication of animals and choice of wheat
crops such as cultivable cereals. Modern anthropology
has not yet succeeded in finding all these facts’ exact
origin, so important in Human History.

GENETIC MANIPULATORS?

These Shemsu Hor left behind other traces of their passage. According to what is explained by Jean-Louis Barnard, in his Secret History of Egypt, thanks to alchemist processes, that its better worth being qualified as genetics: They accomplished miracles such as <the creation of the cat, improvement dogs, domestication of cynocephals (which served fig collection) and a debut of the domestication of the cat and hyena>.

This literal interpretation of certain Egyptian fables would maybe bring about an answer to questions which pose themselves, in the sixties, at Sorbonne University, the anthropologist Jean Servier as regards to animal domestication and agriculture of antiquity. Since time immemorial, agriculture had always been accompanied by the same domestic animals. Moreover, one has ceaselessly cultivated the same cereal types whose creation was often attributed to instructor gods of the past. <The fashion in which wild grains were originally cultivated, and certain savage animals constantly domesticated, is, one of these questions which one is incapable of responding correctly>, maintains the author John Anthony West, when one suggests that this progress is probably linked <to genetic manipulations> of the Shemsu Hor.

This activity didn’t disappear with the arrival of the first pharaohs. If one believes as a result of that wall engravings west of Luxor Temple, very close to the Sanctasanctorum, the gods continued to intervene <genetically> in Egypt for centuries. This intervention of the gods over humans is called Theogamy (sacred marriage between god and human which gives birth to a royal descendance); At the time of Touthmosis IV occurred one of these <genetic> unions which gave birth to the powerful pharaoh Amenophis III. As one can still admire it today over the deteriorated walls of Luxor, the god Amon (always represented with blue skinned color), impregnates the princess Moutemuia who finds herself pregnant by Amenophis III. Inscriptions relate that the God presented himself with his <radiating> aspect and that the princess was <joyful to contemplate her splendor>. It’s in this way that the <blue blood> of the XIII Dynasty was renewed, thanks to this <connection> with the celestial gods, always represented, in Egypt, wuth blue colored skin. The ulterior consequences of this union blows ones’ eyes today, thanks to the iconography of Moutemuia’s descendants.

The son of Amenophis III, for example, Akhenaton, must have been the protagonist of several mystical episodes fundamental for Egypts’ history, comprising an encounter of the <third type>.

What to say about its’ aspect?

As that happens within dominant casts among certain pre Colombian peoples who were deforming their skulls to imitate their gods, Akhenaton is represented as a man with large hips, of fragile appearance and preeminent skull. His daughters, whose representations we can contemplate this day at the Cairo Museum, will present the same characteristics. Is this the mark of a new lineage engendered by princess Moutemeia?

One can assert that with difficulty.

The mummies of Amenophis III and of Akhenaton which would bring about genetic information necessary to confirme the eventual interventation of the God, has not been identified. In 1898, Loret was discovering, within Amenophis’ tomb, a mummy, which one believed for a long time that it was mattering of that of Amenophis III. Recent investigations permitted the identification of the corps as that of Ay, sucessor of Tutankhamen. To sum up, given that one can’t verify the <physical alterations> (such as Akhenaton’s deformed skull, for example) of the two kings, ir’s impossible to know if they’re really descended from the gods.

COSMIC CONTROL

The XVIII Dynasty was probably the last era in Egyptian History to be directly manipulated by the Shemsu Hor or the gods themselves. This might explain the extraordinary initial expansion of this country under this dynasty and that which followed, likewise that other centuries passed saw the sudden expansion of very developed cultures and execution of construction works (like the pyramides) which were hardly outdone by the epoques’ technological and social progress of Touthmosis, Amenophis and Ramses.

COMING BACK TO THE SPHINX

The key of this imbroglio of exterior interventions in Egypts’ past must forcedly find itself at the places where the <extraterrestrials> themselves edified or were erected in their honor.

As much in Egypt as in Mesopotamia or in Palestine, the gods of antiquity received the name <radiants>, this being due probably to their <brillant> appearance and their celestial origin.

It is evidently the case of the Sphinx, concerning its’ famous secret (Cayce made a prognosis (forecast) that one would discover, between its’ claws, a room full of documents before 1998), certain historians such as Caius Plinus secundus assert that this statue watches over the mortal remains of another distant god-king called Harmais. It probably concerns that which Herodote names Amasis and who, according to him, lived around 19000 years ago

The discovery of this kind of remains would maybe lift the veil of doubt that covers up again the eventual intervention which we have spoken of above, by permitting the verification of the existence of a nan humain DNA ( or at least belonging to someone not originating from the Nile) in Ancient Egypt. Although. As must have been writing Diodore of Sicily: <What one narrates with regards to burial places of these gods is subjected to great contradictions as priests were not being allowed to divulge their knowledge which were being confided to them about these kinds of things>.

Until present, evidently, not one burial place of the Shemsu Hor has been discovered, and not a single text alludes their exact situation. It's indeed a pity!

HIEROGLYPHS DESCRIBE APPEARANCE OF UFOS IN ANCIENT EGYPT
As this happens in our days, the sky of Ancient Egypt was crisscrossed, thousands of years ago, by all sorts of objects of unknown origin. Texts bequeathed to us by Egyptian scribes, describe in simple but eloquent language, characteristic of these people, the uncertainty and the fear into which these objects were plunging the population. The skies of Ancient Egypt were furrowed by all sorts of non-identified flying objects, as texts of the era witness about. Where were they coming from? Who were piloting them? Who was sending them?
The Egyptologists know it well: when the pharaoh’s scribes alluded facts or extraordinary circumstances, they were choosing, generally, to utilize the synonyms which appeared opportune to them in order to describe such anomalies. At that time, semantic fields had been somewhat limited, when it mattered about writing about aviation, mechanics, navigation and all other types of technologies. Egyptian scribes must have utilized general terms like <star>, <sun>, <radiating> to describe possible UFOS For this reason, it’s not possible than to bring ourselves to these attempts at interpretations of these writings or their first translations. Lets attempt, otherwise to understand what the Egyptians of Antiquity were really seeing in their skies. So, what had been these unidentified mysterious flying objects, which, according to texts, were crossing the sky in thousands?

THE STORY OF THE WRECK

A clear example of limits of this descriptive type is explained in the Story of the Wreck. The unique copy of this papyrus was rediscovered by the Russian Egyptologist Golenischeff at the St. Petersburg Imperial Museum. As that often takes place, in view of the number of documents or objects conserved in this museum, nobody knows how this copy landed there. Presently exhibited at the Museum of Moscow, the Story of the Wreck (Papyrus Leningrad no.1.115) dates to around 2000 years BC., is probably the most emblematic work of all of Middle Egypts’ literature. Hardly 190 lines, this piece of writing relates, in simple fashion, a man’s adventures who, unique survivor of a wreck which arrived unexpectedly during a gigantic storm, is led by waves to a rich and mysterious island. There, the survivor enters into contact with a serpent with uncommon dimensions (more than 15m in length) brilliant like gold, with lapis-lazuli eyebrows. The part which interests us is that where the serpent tells the wreck victim the tragic story of the perishing of his family as a result of a fateful catastrophe.

According to paroles, its because of a <star descended from the sky> that the tragedy arrived. Until now, most historians who are inclined towards this document think that the star cited in the tale had been a meteorite. Probably because there existed not a concrete term, at that time, to define a meteorite or maybe because they were really thinking that this object had been truly a <star fallen from the sky>, the scribe opted for the word <sky> to designate this singular manifestation of the gods. Curiously, the two ultimate ideograms represent a star with five branches and a solar disc, are those utilized in hieroglyphic writing to designate a word belonging to a semantic field of astronomical knowledge. On the other hand, there is something which does not tally with this hypothesis: its incoherent for Egyptian tradition that an object of such nature could have succeeded in its attempt to <do bad> towards the omnipotent God Ra, supposed to be represented by the radiating serpent.

In fact, the serpents’ appearance towards the wreck, distances itself from the Egyptian religious tradition; the gods never appear directly in front of humans. To enter into contact with them, they utilize priests as intermediaries. This notion appears likewise in other documents making allusion to other unidentified flying objects.

THE PAPYRUS OF TULLI

This papyrus is baptized in this way in honor of Albert Tulli, who was, during a certain time, the conservator in chief of the Egyptian Department of the Vatican Museum. The manuscript in question was retrieved, decrypted, studied and revealed to the public by the eminent Italian Egyptologist Boris de Rachelwitz, author of numerous very well known scientific works and one of the most reputed translators of the history of Egyptology.
The text relates the following facts: <In the year 22, in the course of the third month of «peret» (germination), at the sixth hour of the day (1400 PM)(…) two scribes of the House of Life saw a fire circle that was coming through the sky. It was not having a head and its’ odor had been unpleasant. Then they were afraid and left to find His Majesty to narrate to him what they were seeing. All is welcomed in the House of Life, His Majesty reflected for some instants over what had been happening. Several days passed after the events (…). They are numerous like all (…). They shine in the sky like the sun over the four columns that support the sky (…). Subsequently the fire circles (…). The king’s army was finding itself at the place and His Majesty saw them (with his own eyes).

This was happening after the hour of supper, high up there in the sky, they fled towards the south. From the sky fell fishes and birds (…) original fact since the beginning of time. His Majesty burned incense to appease Amon Ra, Lord of the Two Worlds (…), in a document of the House of Life (…) eternity>.

Within certain translations of this text we were able to verify that one was making allusion to the <fire circles’> dimensions: 85 cm long over a width of 20. Nevertheless the copy of the Papyrus of Tulli which we utilized for our own translation, doesn’t mention at any moment such measures. Our attention is attracted by the fact that what describes this papyrus is linked indirectly to a divine action, as the king tries to appease Amon Ra with incense. It is equally symptomatic that from the start the circles’ appearance is not to be identified as being one of the arrivals of the God in person, but as something extraordinary.

That resembles strongly the description of a UFO of which one does not know the nature and which seems to unchain events as terrible as <rains of fish and birds>.

RETURN OF UFOS IN EGYPT A good number of years after the strange vision of Touthmosis III, his great-great grandson, Amenophis IV was the protagonist of a similar episode. This pharaoh was the leading light of one of the most problematic episodes through Egyptian history: the era of Amarna (around 1379-1362 BC.). The fourth king Amenophis, better known under the name Akhenaton, imagined a new religion based on the energy that extricates itself from the solar disc in opposition to the traditional divinity of the sun as a celestial star, in that way revolutionizing the whole religious conception of ancient Egyptian cults.

Traditional theories claim that Akhenaton, in order to produce a clear rupture with the influential clergy of the god Amon, tried hard to construct a new capital for Egypt, Akhet-Aton (horizon of the solar disc) centering the route between the countrys’ two most important cities: Thebes, in the south, and Memphis, in the North.

Transcription of the Tulli Papyrus

In this way, he made the political decision necessary so that one may establish the plans of a new city situated in Middle Egypt. However Cyril Aldred, one of the best Egyptologists of this century, doesn’t seem to be very convinced by this kind of Hypothesis. According to him, Akhet-Atons’ construction (or Tell-El-Amarna) had been due to the necessity of constructing a home forthe god, as that was so for the other Egyptian divinities. Thus, Amon was having his <seat> at Thebes, Ptah at Memphis, Khnum at Elephantine and Ra at Heliopolis. If, as mentioned by by the hymns in honor of Aton, the latter had been <so universal that his rays were covering the whole Earth surface>, and if he himself had been <the limit of all things>, then why had Akhenaton chosen a place as distant from other urban centers or commercial routes of the period, to establish there a new city? Why did he not choose an already existing locatio n where he would have been able to reutilize an agricultural infrastructure, and had he preferred to commence at zero within a deserted territory a bit more than 200km²?
The texts bring about, more than once, the response. Over the frontier steles which were set up around the new capital, reference is made to strange circumstances which surround this city, so uncommon.

It is said that the god Aton, himself, appeared to Akhenaton under the form of a <big disc> and that he landed at the precise site where he was wanting the new city to be constructed. Over the frontier steles which were laid up around the city Akhet-Aton, its said that the God Aton appeared in person to Akhenaton under the form of a <big disc> and that he landed at the precise site where he was wanting the new city to be constructed.

This episode, which is not without reminding us about the appearances of the Virgin Maria in our modern times, in the course of which our Immaculate Lady indicates the future location of the chapel which must be constructed in her honor, is a fact without precedence in Egypt. The mysterious character and esoteric of beliefs imply that the gods never appear to people, exception towards priests within the depths of the sacred confines.

There is still more: Even the name of the city Akhet-Aton in hieroglyphic signs can light us up; Even though literally, it signifies horizon of the solar disc, Akhenaton was able to utilize it in memory of his strange vision.

The ideogram which signifies <horizon> in Egyptian represents a disc over mountains. Simple hazard?
Akhenaton’s caprice?

Representation of the landing of a UFO which the pharaoh attended during his reign?

One thing is sure: All these texts prove, without any doubt, that thousands of years ago, the skies of Ancient Egypt were crossed by strange objects. Maybe the same ones as today, but without the masquerade of the <gods of the sky> of the past.

RETURN OF UFOS IN EGYPT	A good number of years after the strange vision of Touthmosis III, his great-great grandson, Amenophis IV was the protagonist of a similar episode. This pharaoh was the leading light of one of the most problematic episodes through Egyptian history: the era of Amarna (around 1379-1362 BC.). The fourth king Amenophis, better known under the name Akhenaton, imagined a new religion based on the energy that extricates itself from the solar disc in opposition to the traditional divinity of the sun as a celestial star, in that way revolutionizing the whole religious conception of ancient Egyptian cults.

	Traditional theories claim that Akhenaton, in order to produce a clear rupture with the influential clergy of the god Amon, tried hard to construct a new capital for Egypt, Akhet-Aton (horizon of the solar disc) centering the route between the countrys’ two most important cities: Thebes, in the south, and Memphis, in the North.
Transcription of the Tulli Papyrus
In this way, he made the political decision necessary so that one may establish the plans of a new city situated in Middle Egypt. However Cyril Aldred, one of the best Egyptologists of this century, doesn’t seem to be very convinced by this kind of Hypothesis. According to him, Akhet-Atons’ construction (or Tell-El-Amarna) had been due to the necessity of constructing a home forthe god, as that was so for the other Egyptian divinities. Thus, Amon was having his <seat> at Thebes, Ptah at Memphis, Khnum at Elephantine and Ra at Heliopolis. If, as mentioned by by the hymns in honor of Aton, the latter had been <so universal that his rays were covering the whole Earth surface>, and if he himself had been <the limit of all things>, then why had Akhenaton chosen a place as distant from other urban centers or commercial routes of the period, to establish there a new city? Why did he not choose an already existing locatio n where he would have been able to reutilize an agricultural infrastructure, and had he preferred to commence at zero within a deserted territory a bit more than 200km²? The texts bring about, more than once, the response. Over the frontier steles which were set up around the new capital, reference is made to strange circumstances which surround this city, so uncommon.