4. The Scroll of Mehen-Ptah

The Scroll of Mehen-Ptah

Men were born from the waters of life. They came out of life. They lived as beasts of the field.  They served as food for the People of Anubis, who lived far away in Sothis on the other side of the sky, but still could look into this world.

Then the People of Horus came down from the sky. They brought with them the Seth water, and men drank deeply from it.  After they had drunk, they could see themselves and in this they rejoiced. The People of Horus were friends to man, and taught him laws of the cosmos and how to build Temples and cities. Men and women loved each other, honored the men from the skies, and forgot about the People of Anubis.

There was a man named Naashen. A Messenger had told him that the People of Anubis would come with new water, water that would make men mad, and with it they would replace all the good water in the land. Naashen gathered up all the Seth that he could find, and went to live in a cave in a mountain, away from the city.

Then the People of Anubis came. They saw what had happened, and were angry. They brought the new kind of water, which made men mad. The men who drank it forgot who they were, and forgot how to love. They began to treat each other with cruelty, and so men were always angry and afraid, and always quick to cast stones at each other.

Then one of the Anubians called Pharaoh came and said that he would restore order and protect men from each other. His head was tall like a pylon, and he was frightening to look upon. He created the Law, he taught men to be warriors and to kill, and began the rituals of the peshkent knife. Men had to work hard for Pharaoh, but they cast fewer stones at each other. They were mostly safe, but still they were afraid, and still they were mad.

Naashen watched from the mountain. Eventually he grew lonely and went down to the city. He tried to talk to his family, friends, and people he saw. He tried to tell them that they used to be happy and that the water had made them forget, but they all thought that he was mad and began to throw stones at him. He ran back to his cave.

Naashen stayed alone in his cave for four years. He became so lonely that he wept each day. Eventually he could no longer withstand the aloneness; he went back down into the city and began acting like the other men.

Then the great flood came. The People of Horus left and the People of Anubis left. Many men died, and all the bad waters were washed away.

There was nothing left after the flood, and little food.  Men continued to behave mad for they knew not else, and they were hungry. Even after the Temples were rebuilt and a new Pharaoh had his throne, still they were mad. They were afraid of punishment, and Pharaoh was father to all.

There were a group of people exploring the mountains, and they found Naashen’s cave. They found the Seth within it, they drank, and they remembered. They found scrolls telling of how the Seth had come here by means of the People from Horus. They decided they would stay together in order to help each other remember and to help protect each other from the other men who were still mad.

The school lived within the city for a long time, and they even showed some of the men that they no longer had to be mad and to be afraid. They wanted to live in the city with the others, so they could have food and shelter. They obeyed Pharaohs law and built a Temple there.

But still they had the Seth in their Temple, and so they believed they were great warriors, and that they were invincible. They began to look down on the men who knew not of the Seth, and to demand tribute.

Among them was a Priest named Mehen-Ptah. They asked for him to become their High Priest and to challenge the law of Pharaoh.  Mehen-Ptah knew that even with the Seth, they had lost their way and that their arrogance would only stir resentment. While they slept, he took the last of the Seth, and went into the desert. After he left, Pharaoh and his warriors raided the Temple of Seth and slew all of the its Priests. The Temple was burned to the ground.

And this is how the Seth survived the wrath of Pharaoh, and why the name of Mehen-Ptah is not written on any Temple walls.

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1. Epiousios – Supersubstantial

Epiousios is the Fire that the Second Great Beast – Ra En Set – called down from the sky in Revelations 13:13. It’s the same Fire that Noah’s Great Grandfather Enoch saw in the Crystal Palace. Before that it was Prometheus bringing down the fire, and before that it was Lucifer gathering the Daimons of the Diabolicon around it.

Epiousios (or Supersubstantial) is a word that addresses some basic questions on how and why Xeper works, and what we become. Epiousios contains within itself a teaching that is whole and complete, and offers a key to Becoming more substantial – in fact Supersubstantial – in all aspects of life.

In it’s simplest form, it says: You are what you eat. What you consume will effect your production; and so you have a choice – to produce grape juice, or produce wine.  

Another simple conception is that The Supersubstantial is – and always has been – symbolized by the Black Flame. It is the fire that nourishes Xeper. It is the Fire that we receive, consume, process, integrate, and Remanifest in a Supersubstantial state of being.

Here then are some observations on the word Epiousios which I’ve mentioned before here and there in various places like The Sirius Workings Vol. 3. I think it is a very significant word that addresses some basic questions on how and why Xeper works, and what we become. I feel that Epiousios contains within itself a teaching that is whole and complete, and offers a key to Becoming more substantial in all aspects of life.

Expression

Pronunciation: e-pē-ü’-sē-os

The simplest translation of Epiousios is the Latin innovation, “Supersubstantial” which could also mean “extremely nourishing,” “excessively real,” or “high quality essence.”

Epiousios is grammatically versatile:

  • Epiousios can be used as an adjective as in “super substantial.” This is the primary sense and one thing that sets it apart from other Aeonic utterances.
  • Epiousios can be used as a adjective-noun as in “supersubstantial bread.”
  • Epiousios can be expressed in a noun form as in “super substance.”

In comparing to previous aeonic utterances, Epiousios is similar to Xeper in that it is an ancient ‘dead’ non-English word with a simple English translation:

  • Xeper = Become
  • Epiousios = Supersubstantial

It is also similar to Xeper in that you cannot be totally sure how it is pronounced from simply reading it. You must hear it from another who knows.

Epiousios is pan-temporal and addresses questions about the ‘how’ of Xeper:

  • the past – how Xeper became a possibility for the human race.
  • the present – how Xeper can open us to receiving a higher form of nourishment.
  • the future – how we can Become Supersubstantial.

Epiousios integrates with and illuminates the formula of Xeper, and may be expressed as “Xeper and Remanifest Epiousios,” “Xeper and Remanifest Supersubstance,” “Become Supersubstantial” or “Remanifest Supersubstantial” and so forth.

Linguistic Origins

The word ‘Epiousios’ appears in the Greek translation of the Gospels – Mathew 6:11 and Luke 11:3. In this regard it is similar to Thelema, which can be found in Rev 4:11 (see Mark Luskin’s blog).

The Greek translation of the Gospels is in fact the word’s only appearance in the entire corpus of Ancient Greek writings thus qualifying it as what linguists call a Hapax Legomenon (a word used only once). It was translated into Latin as “Supersubstantialem.” Whatever word the Greeks were trying to translate from the Aramaic texts of the Gospels has been lost and remains a great mystery known only to the ancient pre-Christian – possibly Gnostic – sects who developed it – the lost word behind behind Epiousios. 

Metaphysics

Epiousios responds to the question of how Xeper works to produce a more substantial state of being. It is a prerequisite  for Xeper, and also describes the result of Xeper. This teaching assumes that the term ‘being’ is constituted by body and mind, and that Xeper references emotional, mental and physical well-being. Xeper might thus act as a barometer of a being’s health, and Epiousios is the nourishment supporting that health; a nourishment derived from the work of pursuing initiation, and in particular exchange with others who are also pursuing initiation.

The term Gift of Set has sometimes been used to refer to a substance (the Black Flame); other times to Daimonic intervention and genetic alteration in the human genetic structure, and sometimes to both interchangeably. The utterance of Epiousios illuminates and functionally differentiates between these two distinct phenomena.

We begin with the idea of a universal life-force energy which fuels all organic life (Arkte) but has a unique effect for man due to his ability to extract finer elements from it. These finer elements constitute Epiousios. Man’s ability to extract and process this finer substance is either the result of evolution (random and mechanical), or intervention (intentional and conscious). The fact that we find Telos, or purposefulness demonstrated throughout the process leads us toward the latter possibility of intervention, but it is permissible for now to leave this question open (Runa).

Thus Epiousios may also be used to refer to the possibility of a subtle, cosmic substance responsible for the emergence, energizing, expansion, and Remanifestation of conscious life on Earth; a substance that integrates with man’s internal system producing psychecentric evolution; a substantial force flowing through our branch of the universe and solar system, blanketing planet Earth with the potential for accentuated conscious evolution, and pointing toward a biological basis for Xeper.

When we study conventional and Newtonian laws of energy and energy economy – one thing we consistently come upon is the fact that there is a finite supply of energy. So it is with the energizing substance Epiousios – there is a finite supply and this is one reason why there has always been a seemingly finite number of the Elect.

Mythology

In Left-Hand Path mythology Epiousios has sometimes been referred to with the term “Black Flame”. For instance the way it is described in the Diabolicon  as reflecting substance, energy, and purposefulness (see also the S.:E::T formula),  is very much in line with Epiousios; likewise with what is then referred to by Set as His “own essence” that He must give further of unto His Elect. It is something that descends upon the Earth and has a consciousness-enhancing effect on humanity, also reflecting descriptions in various ancient sources such as the apocryphal Book of Enoch.

In Pagan and Animistic mythology Epiousios has been hinted at with other names – Aether, Prana, Flygia, Qi, or Chi, and has been explored in more modern contexts such as Animal Magnetism, Odic Fluid, Vril and Orgone. It is beyond our scope to study each of these here, but we can begin to see the universality of the idea of the Supersubstantial to the extent even of modern attempts to approach it scientifically.

Epiousios points out the mechanics behind these various mythologies, suggesting that the same Black Flame witnessed by Enoch, was later referred to by certain Greek Mystery schools as Epiousios.

Mechanics

We like to think of Xeper as an alchemical process – so then what is it that is mixed with being to produce it?

The human race has a specialized capacity for processing Epiousios. As the fish consume water to extract a higher form of nourishment (oxygen), so does man consume impressions to receive a higher form of nourishment (Epiousious). In this sense it constitutes a 3rd kind of nourishment. In order to live man consumes 1) food/water and 2) oxygen. The 3rd kind of food comes in the form of impressions, consciously received. If a man doesn’t get the first two kinds of nourishment, he soon dies. Without the 3rd kind of nourishment, a certain part of him is never born – never lives. If he learns how to consume this 3rd kind of food he can discover a new kind of life – the real life spoken of by the Magi that only the Elect may know.

As with the Black Flame, the emergence of Epiousios makes Xeper possible within the universe. The energy signatures of all other manifestations of organic life on Earth level-off in moderation at a certain point; by Epiousios may man – or the elect of man – move beyond the mean, shattering all expectations. Also like the Black Flame, the reception of Epiosious makes Xeper possible for individual being. Thus might a man defy all constraints.

Epiousios enters being via consciously received impressions. It exists all around us, but we must make certain efforts in order to awaken to it; and be open to receiving it. It teaches us what it means to have an ‘open’ state of being (Synesis), that we must actively become passive in order to be able to receive something higher, and that there is something very significant and valuable in our direct interactions with other initiates. In working with Epiousios we learn that our interactions with other initiates present us with some of the greatest opportunities for exchange – opportunities to receive something higher.

In relation to the Aeon-Instituting Utterance of Xeper, Epiousios appears on both the front-end (causal) and back-end (resultant) of Xeper. On the the front-end it integrates with being to facilitate Xeper; On the back end we find the result – the Remanifestation of a Supersubstantial state of being. We consume the Supersubstantial as a prelude to Xeper, and we Remanifest the Supersubstantial as a result of Xeper. Xeper is the firing process that blends Epiousios – The Black Flame – with being. Perhaps you have heard the expression “you are what you eat,”? In consuming Epiousios, we become Epiousios; and without Epiousios, Xeper is only an idea, a wish, a dream.