![]() Ajna Chakra: the forehead-center on the Chakric Tree, portrayed as a lotus with two petals. In Judaism, it is the verse in the Torah known as the “Shema.” In Islam, it is the verse in the Qur’an, “La illaha il Allah.” After-the-World Sequence: a version of the Taoist Trigram Tree that is the equivalent of the qabalistic Fallen Tree. Affirmation of Unity: refers to the proclamations of the absolute unity of existence at the foundation of Judaism and Islam. Advaita (Sanskrit: Non-duality): one of the three world views in Vedantic spiritual philosophy, which perceives all Name and Form as illusory, and only Brahman (i.e. Adonai (Hebrew: My Master): a principal Name of Small Face in the Qabalah. With the allusion of the eating of the apple of the knowledge of good and evil, the action drops down into the World of Asiyah, and consciousness becomes dualistic. Adam, as the archetype of the first man in the Garden of Eden, reflects the male (yang) aspect of Small Face in the Lower World of Yetzirah, with Chavah (Eve) representing the feminine (yin) aspect of Small Face as the energy of consciousness. World of B’riyah) in the image of Elohim” depicted in Merkabah literature as riding upon the Celestial Chariot, or seated upon the Throne of El Shadai. Adam Kadmon: anthropomorphic allusion to Vast Face as the Celestial Man “created (i.e. The Tano Chariot leather, despite being unprovenanced, is a unique find, which reveals a great deal about ancient Egyptian leatherwork technologies, warfare, weapons, and chariotry.Chapter7Glossary of Terms Abyss: refers to the Sefirah Knowledge/First on the Fallen Tree also called “Face of the Deep.” Acharit (Hebrew: The Last): the fourth and final Celestial Head of Meshiach L’hvhy corresponding to the filter of the letter Tav. The find is put into context with chapters on relevant hieroglyphic texts, and a study of representations of chariots that help identify the various parts, and highlight the role of the chariot in Egyptian religion, propaganda, and culture. ![]() Chariot related texts and technological analyses – together with detailed comparisons with other chariots and associated leather remains – help provide possible dates for it. This book presents the Tano material with fully illustrated, detailed descriptions. This includes the chariot leather from the tombs of Amenhotep II, III, Tutmose IV and Tutankhamun. Parallels for some of these fragments are found in the Egyptian Museum in Cairo, the Metropolitan Museum of Art in New York, and the Ägyptisches Museum und Papyrussammlung in Berlin, many of which, until their appearance in this volume, are unpublished. The leather is elaborately decorated in appliquéd green and red or beige leather. The Tano leather all came from a single chariot, including portions of the bow-case, the body’s casing and the horse housing. This remarkable object entered the museum in 1932, a purchase from the Tano family, reputable dealers at that time, hence the nick-name ‘Tano Chariot’. Some of these had been noted before, but the find had been largely ignored and buried in the depths of the museum. In 2008, the Ancient Egyptian Leatherwork Project ( AELP) working in the Egyptian Museum in Cairo, found a cache of several trays of red and green leather containing some 60 large leather fragments. ![]() However, none of the chariots was complete, as all lacked their leather casings, which were only known from images on tomb and temple walls. ![]() Remains of chariots have been found in Egyptian tombs –Tutankhamun’s tomb contained six chariots, which tripled the number of ancient Egyptian chariots known before the discovery of his tomb. Chariots, the racing cars of the ancient world, first appeared in Egypt about 1600 BC, and quickly became not only the preferred mode of transport for royalty and the elite, but also revolutionised military tactics and warfare. ![]()
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