CT 140

CT 140 II 173

g] he (eden). within (the matrix)., [by means of] place-T to manifest (pert).;
of [=for]. Geb (land on cube). my. existence. [through] the cord for throne-G to make to inverse (via ad.soul) (ssag+).;

f] the (sh-) pools. [at] place-T of existence. alike-adam (miá).,
of [=as]. the (words of the) áter pool. [for] to doubly flourish [through the cord] (akhakh+).;

— place-T of existence. alike-adam (miá)., to flourish [for hail] (áakh+).
the (words of the) áter pool. to become filled. [the M-realm].; —-

—— end CT 140

A] notes:
  • – line g] place-T to manifest,
    coffin Sq3sq has a different lineup (we said in CT 141);
    as “within., he. existence. place-T to manifest”,
    but it is magically\\dangerous for them ‘to be within eden’,
  • – line g] cord,
    in textglyph it is not obvious, because Geb is often spelled SA-B,
    [pun], but the -G in Geb is the same as this throne-G;
    Sq3sq has instead “the blossom (as words) for throne-G to inverse”,

1) if Geb is a bit north of the new-hand,

  • this cord should be is in diagram;
  • supportive for this is the AKHAKH in other version, which is a doubled
    glyph (and therefore unlikely the raised ‘cord of words’.
    This AKH is also common as places within the Sekht-fields, north;
    the AKHAKH also as ‘tackle of a boat’, presumingly to the north;
  • …it’s a bit Messy, but it makes sense that the cord of words has been
    raised straight-up; while now the (copied) cord is being inversed.
  • – line f] áter pool
    when skipping -Á, “for hail”, we remain with the root -TER,
    as “eden-speech of light by place-T-eden”. which was at the shared-root.
    The dictionary shows several “double house” and “double place-T”,
    suggesting this ÁTER-shrine is a doubled one at the new-hand;
  • If this original -TER place “made the speech through the words of the Watercourse”,
    now this doubled TER for hail makes the new speech through the split-off watercourse;

2) this doubled Á-TER

  • must also be the place of the captured VaV-sceptre, [or as a copied VaV];
  • – Á-T “place-T of hail”,
  • – ÁTI “the olden one by the most-b-soul-adam’s VaV-sceptre for hail”,
  • – ÁTEN, depicted with ‘nostril’, ‘double-place-T’ and ‘word for the word-inside’,
  • – ÁTEN ‘to act as deputy’, read: to be Á-TER,
3) the ÁTEN-light-disk:
this light-disk was “raised”, accordiing to some spells,
then the only place can be, per context, at the new-hand;
[or “by the new-hand”, since the disk must be inbetween both hands,
akin to how the light is ‘inbetween’ the cherubs..?];

  • – the ÁTEN VII are unlikely ‘7 disks’, but “the seven óf the áten (light-disk)”,
    these seven probably the 7 Torches [in the centre of the cherubs, soon to be freed
    out of Õn – and that makes sense, since the Áten ascended];
  • – the ÁTEN as ‘two horns’: see textglyph to right;
    a curious passage in Habakuk 3, about the new-hand (Teman),
Eloah from·Teman he-is-coming and·Holy-One from·mountain-of Paran interlude he-covers heavens splendor-of·him and·praise-of·him she-fills the·earth
God came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise
and·brightness as·the·light she-is-becoming gleams from·hand-of·him to·him and·there hiding-of strength-of·him
And [his] brightness was as the light; he had horns [coming] out of his hand: and there [was] the hiding of his power
  • a] it does not say ‘God’, but “a deity”; and this deity is coming from Teman – the new-hand; factually “coming down” because the comparison with ‘mountain’ is made in next verse;
  • b] Paran, “place of caverns”, the only possibility can be the 12 QER caves,
  • c] this deity is ‘light’, for she fills the earth – probably as inner-court;
  • d] the deity is a ‘he’, yet the light is a ‘she’: when Watercourse-related then always as ‘she’ (inclusive the 7 torches),
  • e] “this she-light is forming (two) horns out of? the hand of he?”,
    in prophet pages you saw how the smaller words can have other options – “from” may be “as” or “in” or “above” etc, but since we don’t know what the intent is here, we don’t know which word to choose; the hebrew word used is ‘qernim’, probably more as “two” then as ‘many’; [is the term related to glyph QER..?]; and is what the two-horns glyph UP are about (pic on top page), in “opening the double-horn of the eden-shared-root”?
  • pic to right –
    the “hand” is the executive region, which may be well represented by the Ark; the ‘horns’ in the text above represented as the two cherubim, protecting the “she-light” inbetween them.
Technically, we must assume that this depiction has been Inverted, in the North, having become there the ÁTEN — kind of as if the ark-picture were upside-down. The mural appears to write that this sun is the T’UA-star, “the star of the imprisoned-word-of-watercourse for the new-hand”, which must be their rebranded name for this wandered-off star; note how it are not horns here nor wings [as winged-disk] but ‘outstretched arms’; perhaps in other depictions as ‘multiple outstretched hands’ as it’s quality;
cowofgold. wikispaces
In the following Amarna basrelief show again the ‘raised hands’, consequently
shown in all of Akhenaten reliefs; and also the ‘name’ seems to be important, as in the many cartouches show, and held-up in the hands. The cartouche as RENN, and RENNUT as the harvest-cobra, harvesting eden names; now as their names.

the Ka-sphinx the same as in Tutankhamen’s inversion (pic on top of page), as the Ka-HemHem-sphinx in tuat IX, “to double the hebrew-house-H” [the 30 silvers house], and compare the mirror shown there, to the upside-down ark we mentioned.

We are still looking for the positioning of sphinx and shoulder,

mythology net


  • 4) from another angle –
    from Codex Borgia, page 57, to right; the ‘dual sun’ in the centre above should be the ÁTEN, being ‘held in position’ by the started saturn-wick-H’, the snakes; note how the heads are downwards, showing their inverted realm, and they enclose the ‘skull’, probably as the inner court (the dead head). It is tricky to attribute more to this fragment – the woman [left] should represent their matrix; she wears a moon, while holding a sun [dualism], supported by ‘7 suns now’, as the 7 of the SEFEKH-cord, the 7 cows / islands? Concerning the snakes: one snake must be the axis taken from Eden [as the one leg RT’]; the other snake must be their original dimensional axis; which should be their k-axis or a third, original one; but either way, the one axis of eden (= the one horn) is being intertwined with theirs, forming their caduceaus-like wick-H’. Compare in diagrams Dumizu, who holds both branches [with two hands] to create the caduceaus in the outer-court; and in diagrams also depicted the Mayan mountain intertwining both axis,

fractalfield com

    Habakuk does not say the deserted star comes back
    – because Isaiah mentions that the morning-star [their added aspect] will be brought low; instead, it says that the type light (as the deity) will return,