“The Doors of Heaven” is the general term that was used in the ancient Egyptian funerary and liturgical texts since the Old Kingdom to refer to the gates that separate between the two realms of heaven and netherworld. Since their function was mainly to protect the celestial terrains from the enemies of the solar deity who threaten the world’s order, these doors only open and close at the passage of the sun god, the deceased king and the blessed dead in their following during their diurnal and nocturnal journeys. Given to this protective function, the Doors of Heaven were mostly hidden and thus, were not just represented as mere gates, meaning that they had diverse iconography and sometimes their existence was denoted to by certain themes without showing an actual portal. Based on the perspective of the ancient Egyptians that equates the earthly world with the celestial one, there were earthly counterparts to the gates of the heavenly vault which symbolically fulfilled the same function.

This paper is an anthropological reading of mythical and historical texts aimed at exploring the dynamics by which archaic Egyptian cosmology was constructed and reconstructed. Using Dumont's ideas of hierarchy and Sahlins' work on cultural reproduction, the study presents a synchronic and diachronic analysis of the underlying themes and principles upon which archaic Egyptian cosmology was constructed. The opposition of visible/invisible is the common principle around which other principles or sets of oppositions are clustered. The study shows that archaic Egyptian cosmology underwent a transformation from a structure based on natural entities into socially significant cosmological system. The paper further elaborates the striking homology between the archaic social cosmology represented in Osirian mythology and Christianity in the early centuries of the Christian era.

In this paper, I explore the etymology of the word "horizon" and its possible connection to the ancient Egyptian concept of the horizon. The word originates from the ancient Greek ορίζων (horizōn). The oldest evidence of the use of ορίζων in the meaning of the horizon dates back to medieval copies of the works of Aristotle. Interestingly, the ancient poets did not use the word ορίζων to refer to the horizon, but preferred to use "Oceanus." The word ορίζων also means "define" and is possibly a combination of ορί (hori) and ζων (zōn). ορί relates to "limit" and “mountain” but could also be linked to "rise," while ζων stems from the verb ζην (zēn), meaning "to live." Together, ορίζων could optionally mean "rise between the mountains to become (alive)." Examining this concept, it becomes similar to the ancient Egyptian concept of the horizon. For the ancient Egyptians, the horizon was the "place of birth and death" of the celestial gods. Similarly, for the ancient Greeks, the gods were born from Oceanus, and in the meaning of horizon, it resembles the ancient Egyptian thought. The ancient Egyptian hieroglyph for the horizon is a (rising) sun between two hills. As the ancient Greeks had a close relationship with ancient Egyptian culture, there was likely significant cultural exchange between them. Although both languages differ greatly, particularly in terms of phonetics, it is possible that the ancient Egyptian concept of the horizon was adopted by the ancient Greeks when they composed the word ορίζων.

Comparing the 8 Egyptian Gods of creation to the 4 Worlds of the Caballa.

Ancient Egyptian Sky Lore: Rethinking the Conventional Wisdom is a groundbreaking book that challenges Egyptology’s and Archaeoastronomy’s most cherished dogma: the notion that ancient Egyptians practiced modern astronomy. Some long-standing, comfortably held opinions are exposed to much needed, discomforting thought in this provocative book. Joanne Conman walks the reader through the ideas objectively, skillfully building her case as she examines the rationales offered by the perpetuators and proponents of the well-established myth of astronomy in ancient Egypt. Before hieroglyphs could be read, before anyone knew anything factual about ancient Egypt, early scholars mistook ancient Egyptian religious art for an astronomical map. They already believed that ancient Egyptians invented and practiced modern astronomy, so their interpretation of the art was consistent with those preexistent beliefs. Unfortunately, they were wrong. As a result of their blunder, two of the five planets visible to the naked eye were misidentified as the Big Dipper and Orion. That error has stuck. A textbook from ancient Egypt actually clarifies the correct identities of the planets, but it was not translated until a century and a half had passed. By then the erroneous identifications had become such well-established dogma that the textbook itself was also misunderstood. Conman reveals the correct identities of the five planets in Pharaonic Egypt. She continues with a review of what has been offered over the last two centuries as support for the belief that ancient Egyptians practiced astronomy, focusing on reason and critical thinking, much as Isaac Asimov does with non-fiction science. She presents substantial evidence that contradicts the conventional thinking in both ancient Egyptian art and texts. She concludes by bringing to light the intriguing links she has found between very ancient Egyptian religious beliefs and modern astrology.

Ancient orbits used by gods explain all megalithical sites and pyramids. New interpretation of ankh as symbol of protection against deadly radiation and solar wind particles. This was the most important symbol which represented knowledge that passes after those who survived geomagnetic pole reversal called the Laschamp event that happened 40000 years ago. The elites who survived this event became gods to first people that witnessed their technology. Those elites used energetic pyramidal structures and megaliths for harvesting energy from solar wind charged particles by orbiting devices and left traces in global scale. These traces were together with architecture, legends and sacred symbolic of first civilizations briefly analysed.

This paper will explore Ancient Egyptian Cosmogony as the foundation for traditional African philosophy, Western philosophy and Christian Doctrine. During the semester, while being introduced to different opinions on the subject of African Philosophy and in particular, concepts in metaphysics, I identified an under-lying problem lies at the heart of each - using one ideology (western philosophy/metaphysics) to judge the validity of another (traditional African philosophy/metaphysics) when both have a common ancestor in Ancient Egyptian cosmogony. This paper will be introducing and exploring concepts of Ancient Egyptian Cosmogony, establishing them as the proto-types for metaphysical of traditional African philosophy, Western philosophy and Christian Doctrine, proving they are an extension of the Ancient Knowledge.