The Temple Of The Pharaoh

'Astronomy compels the soul to look upwards and leads us from this world to another.'—Plato

It is at the paradoxical degrees of brief intervals that we come in contact with the ephemeral presence of the afterworld. Thereafter we are unaware of the unrecognisable footfalls and voices that haunt or visit us surreptitiously. It is a desire and impulse that we fancy within the constant vicissitudes serendipity, but the believers never procure by osmosis the required response, and discover the atavistic result. Hence, we are lost within the immanent nature of that consideration per se, and the solace that we seek is forever to be a fanciful image of an ambagious paradise unattainable and metaphysical.

Ergo, our mortality will cease to function subsequently, but our essence will traverse the uncharted space and vortex of the omphalos of the universe. It is there in the vast spheres of the cosmos that man's ultimate journey of his existence will manifest ad hoc, amidst his immortal breath. Hereto, it is incumbent upon man to discover, whether it is a dystopian hell or an idyllic heaven in nature, within its abstract contrast and counterpoise.

The preternatural occurrence that I speak of was associated to the factual composition of my encounters, with the ancient Egyptians written in my journal found afterwards. Of this account I shall acknowledge with a particular knowledge, and you the reader will know the actual verification of my experience only, in the ancient temple of the Pharaoh. Herein, is the relevance that man seeks to justify through a religious explanation, when it is not religious or scientific, but existent in consilience. The soul evolves from our birth, and it is a natural occurrence, as is the consistent motion of the cosmographic world that is superlative inter alia. There are countless sceptics, who will deem me a solipsistic idealist, but harken to the illuminating words I disclose of my persona subjectively that may be presumed, as metaphenomenal or esoteric philosophy.

I am Cecil Lester and of my account you will read my veritable encounters with the ancient Egyptians, and of my ominous death that had transpired; but know that the years I lived in their entirety were dedicated to the ultimate discovery of the afterworld. It was my research on the topic of death and the soul that was in its protension subjugated, to the consequences of the intractable vagaries of my unnatural destiny. The research I would embark on would lead me from England, to the vast and immemorial lands of the foregone pharaohs in Egypt. Of the parlous circumstances of the omen that befell, I can only avow through my averment of its existential influence that had prevailed substantially. I was not a willing participant to its illimitable power, and had succumbed unwittingly, to the subitaneous volition of its inhibitive preference.

It was the year 1918, and I was at the Cenotaph temple of Ramesses II in Abydos, Egypt, when I had been previously researching material on the souls of Pe and Nekhen mentioned first in the Pyramid Texts at Saqqara, during the 5th and 6th Dynasties of the Old Kingdom. A sudden image of the pharaoh walking with his entourage of servants had formed, as I stood inside the Second Hypostyle Hall of Seti I, with the vision of that occurrence. I was an archaeologist, who had studied before my trip to the temple the decipherments of Jean-François Champollion of the cartouches in Egypt conscientously, and the Egyptian concept on the afterworld; but these magnificent cartouches were unique, and the pillars of the hall were towering giants. A certain glimpse of the sun had shone through the upper crevice and blinded me for a moment as I advanced forth, and the light then radiated on the cartouches. I began to see the distinct guises of the Egyptians flashing before me, as I had observed their inexplicable presence. The concept of the early Egyptians of an individual believed to be composed up of various elements of physical and spiritual characteristics made more telic sense than any biblical comparison man was taught instructively.

I had been experiencing in Egypt, these quotientive flashes of disconcerting episodes that were a prelude to the ceaseless and gorgonising sequences of an impending phenomenon that was not an ordinary coincidence. I had begun to witness inusitate encounters with the Egyptians, whose appearances I soon questioned with an incompossible expectation, and I wondered if the ghostly visions I had seen in my quondam dreams of them had materialised consequently, into the surrealism of the course of my reality. I was told that the Orphic wraiths of the dead that wander the earth are the sempiternal guardians of its sanctuary, who are transparent to the eyes of the predestined ones that share their observations.

I had fathomed the afterlife of the ancient Egyptians previously, and contemplated the idea of the wonders of such an unavoidable fate that is then lost in the barathrum of nothingness volitionally. The direful cessation of life is indicative of the episodes that are irreversible, and cast the soul into that eternal oblivion so palpable. The plausible signs of death had accompanied me, in the whole extent of my sublunary circumference with visibility. The essence of my soul was linked to the adscititious presence of the quoddamodotative Egyptians, who I had seen, as animastic beings metempirically. Is the soul incompatible to death as it is to life, if the maturity of that process is only a mere continuation, within a seity of an eternal energy present that is sorely misunderstood in our society?

I do not equate my putative argument on the matter of the soul and death, with the established proficiency of scientific or religious erudition, but it is through a zetetic inference that I base the constructive foundation of my analogy, with the concurrence of the pantosophy. Death is a horripilating fright that we eschew or then attempt to dismiss subconsciously, when it is the zoetic reference of human nature that has developed, through a facile evolution that is seen as intricate and abditive. We have learnt the significance of that definition by rote and ordalium, and we are forever troubled, by the aspect of the circumstance that is not to be accepted as inconsequential. I had studied the five components of the Egyptian soul that were: Ren, Ka, Ib, Ba and Sheut, and was aware that Anubis was considered the god of souls.

The immemorial Greeks had believed that the soul was considered the incorporeal or spiritual 'breath' that is animated. According to Plato, the soul had consisted of three parts: the logos, the thymos, the eros—all of which were intrinsic to its basic function and understanding. Therefore, we confer the spirit and soul that are tralatitious to the earthly vessel that is our somatic body, and the singular thought of the soul's passage to the afterlife. I would experience the transmigration or metempsychosis that had defined my continuous struggle.

I had not foreseen the anticipative peripeteia that triggered the convolution of the meaning of the events that occurred, and the uberous signs of the wandering dead depicted, the hypotyposis of the Egyptians so detailed and present. The prolific images of my encounters with them were described in the prolation of my words mentioned, through this unimaginative account. Thus, when my body had reached indisputable expiry and pallor mortis it was impertubable and listless, but the gasping final breath I took was purely mortal. You see, my immortal soul had only begun to exist and burgeon.

I shall not declaim the facts of death, when the argument is plainly untenable. My words spoken were more logical than doxastic, and perchance my vision was interpreted as essomenic, not modern. There was no sententious Atticism that I could have offered to the demonstrative guise of death, when it was as inveterate, as the oblate spheroid of the earth. The realisation of my fate was a sobering and experimental sensation that had perplexed me, but my brain soon realised the capacity of its imperant and psychagogic effects. I began to distinguish the distinctive differences of certain voices of the Egyptians that became audible to my audition, and the unique echoes that had resounded so mysteriously. The spectacular sequence of the latitant dimension that had existed only in the manifestation of my absolute thoughts and conjectures had fascinated me completely, until I witnessed the materialisation of that unusual contingency. I had always been drawn to the universal entity that had been associated to the unforeseen beings that I once saw as a child and had reflected, with an unquestionable curiosity that was unexplainable.

The conspicuous forms of convection seen within the towering cumuli amassed outside of the temple had a definite shape of a bizarre conglomeration that I noticed daily, and the nubivagant birds whose wings fluttered and reverberated made an indelible impression of extraordinary avatars. I am a scientist, who had perceived by some intuitive and reasonable method that the chiliad of the luculence of the cosmos was not conducive nor bound to the sole encomiums of a cunctipotent deity. It was instead bound to the acknowledgement of the universal composition of the vast longinquity of the cosmos, where that sublime deity was magnified.

I had studied astronomy before, but I began to surmise in my analogy that even though the body after death dissipated, the soul was a vagarious matter of energy that was ubiquarian in xenization. It did not alter the mobile earth that is the allegorical reference of the miscellany of the protractive universe that few men have deciphered its conundrum. Perhaps, my thesis on death is construed as dyslogistic, but I know what I had experienced was a factual expergefaction that no living man had borne witness to hitherto.

Thereby, the concept had intrigued me, but remained a rare velleity. I shall let the Daedalian zoilists of this world study at length the variable changes and occurrences that had defined the strange manifestations of the interpretation of death, from whence the relevance of my destiny was veraciously predetermined, before my mortal birth. The point of any argument is extremely vital, but you should know that I did not offer this account to the public for the approval nor accordance of any accuracy that was measured meticulously, with atonement or any ignoscency of my misdeeds and iniquities.

The lamentable guilt I sustained was not indifferent to the fleeting rhathymia I had expressed at times, but to acknowledge the unique sequence of my experience I avowed. If there is an infamous culprit to the succession of events that caused my demise, then know it was more than a wretched outcome. I had pondered the incomprehensible nature of death as a child and never understood effectively the capacity of its actuality, until I reached the pinnacle of wisdom and anamnesis, during my time at the temple.

Do not judge my theory on my acrasia, but there is a spiritual anabiosis after death, and the soul could possibly traverse the inordinate boundaries of the wondrous universe in a spectral form. Do not think of me hastily, as a foolish archaeologist, for my thoughts were not hautein, but simply a reflection of my last days that were too unsettling. The eicastic Egyptians that I began to descry were unnameable and alien in origin, and they had appeared more often, as I sensed the presence of the pharaoh nigh. They were delitescent to manifold, who could not visibly see them in the world. Amongst the human population there were several, who had attested overtly to their existing reverence and arrival. I who saw them patently in composition, knew they were absolute; although at first, they had seemed indefinable and indistinctive.

I was obsessed with discovering their primordial origin. Thus, I was not amadelphous in the last three years of my life that were tormented, by my inescapable wretchedness and inability to decipher completely the significance of the soul and death. Know that all I sought was the paramount appeasement I had entreated, but I had never obtained it in life truly. I had to die and for my soul to finally be unbound. There are irresoluble mysteries that are irreproachable, and the irrepressible need did not epithomise the course of my universal destination.

Herefore with a candid admission, my attempt to reason death to logic was sufficiently enough to surmise the importance to the attachment of my inabatable journey. The ample cosmos that I mentioned had a correlation, with the specific nature of the realm of the invisible components that remained divisible and indecipherable. The preconception of death being analogous to the notion that encompasses the edification of its confirmed belief within our society is the fundamental question that I had interposed, but was never conceded as viable. If we proceed with the certitude that the soul once freed from the physical body then travels through the latent spectrum of the cosmos, somehow, then we must agree that its matter remains the centralised force of energy that differentiates in the pattern of thought, with the human psyche that is often ignored mistakenly.

The cogent idea of that possibility is not unfathomable, when we ascribe the conceptual inference of the intrinsic nature of the universe and the structure of the soul. 'Anima mundi' is the stated concept of a 'world soul' connective to all living organisms on the planet Earth, but the earth is only a transient abode for that soul. The state of the soul is not interchangeable, but at a variance too unpredictable. Our nous is what guides the intellectual capability of our function to decipher such arduous complexities we fail to discern so plainly. It can be asserted with emphasis that the soul is the genuine form of all mortal life, and is manifest with the sentience of the body. After death despite the soul being in a mortal body, when reaching expiry it does not perish and continues to operate outside of the anthropomorphic manner as a ghost.

I had reflected on the Middle-Eastern philosopher Ibn Sinai's views on the soul including the belief that the immortality of the soul was a gradual consequence of its absorbent nature, not the purport for its fulfilment, but I dared to wonder in my thoughts the veracity of that anomaly. The scholarly Augustine, one of western Christianity's most influential ancient Christian thinkers, had described the soul as an especial substance, embedded with sound judgement, adapted to wield the body in coherence. The inconclusive supposition of the jiva of Hinduism whose involvement in the process of evolving and transmigrating through cycles of birth and death results, due to the lack of perception of its own conjoined nature I had mused.

Neuroscience as an interdisciplinary field and its branch of cognitive neuroscience primarily, functions under the ontological assumption of a physicalism that human thought and comportment are caused solely by physical processes existing within the convolution of the brain, and it functions through reductionism, in search of an elucidation for the mind in terms of the expanse of the brain activity and flow. The cognitive processes of the soul imply that correlation does not require the certainty of causation, except I had differed in the fact that causation is the fulfilment of the transcendental state of the soul's progression. According to some physicists the spirit forces cannot interact with our regular atoms, because we would have discovered them in actual experiments conducted.

The measurement quandary quantum mechanics would appear to need an observation by a conscious agent to thwart the wave function to ascertain an apparent pertinence that was demonstrated afterwards. I had ruminated the consideration of the constitution of the soul's energy to exist, beyond the perimeters of physical boundaries. The Christian theology of traducianism was refragable, since the soul was not conditioned to the mere incipient form of human disposition nor physicality. It was exceedingly important that the coincident factor that most theologists and physicists cavilled or dismissed as implausible was the time that the soul had to vacate the human vessel that was occupied in life.

Herein, existed the mystery that had not been proven, and one that I contended with eutrapely, but failed to persuade mankind. The consciousness after death is a natural theme in human culture, within the context of the experience of life after death. Scientific research has established that the mind and consciousness are fully connected with the physiological functioning of the brain, the expiry of which defines brain death in its simplistic form. To imagine the soul lost in a lethean abyss to the point of no return was a disturbing prospect of realisation, but if our soul was in some measure not as precious as the vagile cherubs who are volitorial and transitory, then surely the quintessential energy would surpass any form of our terrestrial animation.

Within my last year, the commencement of my doubts had caused me to assay the confounding occurrences of the signs of death that were affecting my life constantly. Therefore, I had attempted to interpret and translate the unusual formation of the clouds, the perceptible voices of vague Egyptians, the flock of fluttering birds, the sidereal period, and the dubious nature of my percipience. I had read as much details and information in books on the topic of the Egyptians and the soul's infinite passage to the other world, beyond the interstellar travel. The connotation infinity was abstruse and ambiguous, as the peculiar intricacy of the evolving universe. I had sensed that the ancient Egyptians and Mayans had discovered the answers. The heavy ringing in my ears and head had persisted day and night, within an extreme obsession that I assumed, as unearthly and extramundane. These abnormal phenomena, that I was experimenting were written or scribbled down in my voluminous notes that I had feared would be seen, as adoxographic and hyperprosexia. I had chronicled the sequence of the totality of the incidents that had eventuated, and realised to some rational degree, the pattern of the chronology elapsed. I had not precluded the notion of madness affecting me, but I was cognisant of the propinquity of my circumjacence, and my keen acumen had never diminished my mental faculties at all. I was consumed with the images of the ancient Egyptians in the Peristyle Court, the Portico, the first Hypostyle Hall and the second one, the niched and two column room.

Death had burdened my soul, and for consecutive months, my dreams were converted into recurring nightmares that were seemingly endless in substance. I had also noticed the extreme pallor that was making me debile, with a variable presence. Amidst this unnerving alteration, my brain continued to function normally and had increased the activity of the thalamus and the cerebellum. I was perceiving at heightened intervals, the soul's awareness of the exceptional force of energy that was being emitted, by these heteroclite entities of an animative core of existence that were the ancient Egyptians.

I had returned to my home outside of Cairo and began to improvise on Nikola Tesla's theories of wireless power and apply them, as I listened on the radio to the sudden frequency that transmitted the volume of the impenetrable energy of the Egyptians that was too unintelligible at first. There was a celeritous solicitude within me for the eventual outcome I had speculated, and the presumption of that occurrence was visually seen in my circumspect countenance. The elaborate labyrinth that was the cosmos had activated the compelling necessity to explore the broad trajectory of the soul and the uncertainty of the configuration of such abode in realisation.

From whence the question arises, what is the ultimate zenith of the soul's journey after death? If the threshold is unlimited then, we are destined to the abundance of its nature in complete perfection. The cause of the human soul can never be determined, by the sole element of physics that requires a logical expatiation to sustain any plausibility. The argument could be made that it is not compatible to a basal physics' argument, since the soul is at a variance impossible to detect in a monad. The nucleus of its absolute functions is conglomerative only in its components, not in its quiddity. The singularity of the soul is immeasurable, when it is indeterminate and interpretative.

Henceforth, what must be understood in the end is that the soul is an integrative part that is elementary to the clear origin of its incontrovertible formation within the Homo sapiens. I had investigated thoroughly with my research, the possibility of the soul's existence, beyond the animated vessel of my physicality. What I had concluded was logical and convinced me of the tangibility of my soul existing, even after mortal death. The startling episodes with the inordinate Egyptians had continued deliberately, and I began to sense more in depth, an extraordinary and extraterrestrial contact with them. These interesting encounters or experiences I cannot relate of the ancient Egyptians, with the simplicity of descriptive words nor denotation. I did not know with concise accuracy the hour of my encounters with the ancient Egyptians, but I had perceived them with such a strong presence, when it was the most imminent and expected time.

There are some contentious experts who say that the soul cannot be extracted from the body and extricated, but, they neglect to truly acknowledge the construction of the vibrant soul and the ensoulment. I confess that I did not entirely comprehend the intended inducement for my death, except that it was a realistic confirmation of my passage to the afterworld. Destiny is such a misleading hyperbole to attach to a religious or scientific asseveration that must be proven, especially when it is enigmatical in nature.

I had cogitated Einstein's general relativity to the observed gravitational connection between indefinite matters that resulted, incongruous from the warping of space and time by the existential masses, and realised that if this theory was conclusive and actual, then the mass that was the soul could manifest in the exact space that permitted this phenomenon to be congruent, not solely composite. That is to say that the particles of energy that accumulate to form the immortal soul could also be sufficient to travel, within these interactive intervals of the universe conceived. Death would then be a reliant precursor to the liberation of the soul, and birth would have served the crucial purpose of allowing it to occupy a mortal avatar, for the necessary time allocated.

It is stated in the Holy Quran of the Muslims that Allah takes the 'rûh' at death, and if the omnipresent creator of the cosmos exists, then it is precisely the 'rûh' that is emancipated from the human body justifiably. Is it improbable I ask, to make the daring assumption that the soul is an entity of its own, and the anonymous occurrences with the dead and mystical I had experimented were credible, not some fathomless and hallucinatory delusions? The immutable dichotomy between science and mysticism has been impervious to the rationalism that was an imperious prerequisite, for the establishment of a theory that could be corroborated, with such empiricutic evidence. The emerging soul has been forever somandric to man, and utible in the development of the percipience of his active brain, when reaching optimum completion successfully.

I had ventured to envision Polaris the inocciduous guide to the distant realm of the cosmos, and the superb cosmogyral peregrinations to the perennial galaxies that had always fixated me, with such a remarkable appeal. The persistent uncertainty that tormented me had not ceased to control my mind, and the incomparable voices I heard once more, were not any ostentiferous form of insufferable pathomania.

Thence, my experience did not need a psychosophy, to expound the certain events that had occurred to me eventually. I was destined to the inevitability of the curse of death, and my soul was destined to roam the vast world that was the explorative universe as a spectre. My pallidity had worsened, and the loud ringing in my ears and head had not stopped. Therefore, I had tried to maintain my mental equilibrium, as I struggled to determine, where and when, the unusual beings that were attempting to contact me were approaching. I had continued to scribble down in my notes the details of the recurring incidents, and I recorded with an apparatus in my words, the eerie sounds of the Egyptians and of the image of the pharaoh. I had returned to the temple and was sanguine that it was no pareidolia I was experiencing, instead the occurrences were categorically real.

During that cold and stormy night, whilst I was at the temple, I was drawn by the voices of the ancient Egyptians and the echoic wind of the desert, with the falling of the birds from the sky. The obtenebrated clouds were caused, by an unnatural phenomenon that had initiated the episode therewith. I had entered the temple and reached the Second Hypostyle Hall of Seti I, where a portal had opened and allowed the mystical Egyptians to enter our world, and they passed like a radiant mass of energy. There was no haptic mechanism to utilise, and a stranger emerged, who had an intense and refulgent glow also. I sensed it was the hour of my death, and time for my soul to leave the occupied vessel that was my body.

At first, the images of the scintillating light had appeared, then the images of the ancient Egyptians, as they had passed by me like a swift gust of the wind. Afterwards, the powerful image of the pharaoh had appeared that was clear and pellucid. I was convinced that what had appeared before me on that tempestuous night were unequivocally, the ancient Egyptians. Was it a hypnagogic dream after all that I would awake the next morning as I usually did? The entire movement of my arms had numbed, and the throbbing of my heart began to beat slowly. My brain had continued to function properly and was not completely impacted, but my thoughts were totally concentrated on the existence of my soul. The sui generis being who I had seen before had definitely returned, and gradually I felt my soul uplifted from my body, as it emerged like a glow of flashing orbs.

I could see the unbelievable image of my body motionless and dead, and there was a darkness that had accompanied me then for a short period of time, until the glaring light of the portal to the extensive universe I saw immediately. My mortal breath had abated with its last expiration its psychomachy, and I had lain placidly on the ground, as the great portal of the other world had closed afterwards. I was forever trapped in that ancient temple, where my body was discovered the following day by the Bedouins, who had assisted me. I had left behind a letter to my fellow colleague and archaeologist Mahmoud Al Bashir relating my experience and return to the temple on that fatal night. My only request was that I was buried with a mere headstone that bore my name, and a memorable sonnet that was attached to that singular headstone.

The account that you have read of my encounters with the ancient Egyptians I hope has served the purpose of introspective enlightenment, and to know that I am one of those unknown souls of the immortals that are invisible to the earth as a ghost. Rest assure my timeless soul now travels indefinitely, through the aeonian infinity of the vast universe, until I have reached that distant heavenly paradise called Aaru, by the ancient Egyptians. Do not pity my soul, instead be envious—for I am very much transpicuous and forever immortal. The temple of the pharaoh was one of the insurmountable portals, between death and the afterworld. There are unaccountable portals in this world, yet to be discovered by mankind!

Homo sum humani a me nihil alienum puto.

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