Dorothy

Веретенников Сергей · Mar 1, 2026

Recently, I told you an amazing story about a girl from India named Shanti.
Here is the Story of the Girl Shanti

And for a long time now, I’ve been intending to tell you another story, but I never seemed to find the time.

Yes, yes, you need to find time for every story.

I only have two hands, just like you.

And someone might even snort and walk away, saying, "Why the hell would I need some story about some Dorothy?"...

That’s how many stories end for many people, without ever having begun...

And only a few make it to the end, drinking the nectar of knowledge...

But even then, some will get only a couple of drops, while others will get more...

Who is Dorothy, and why am I telling you about her?

You will find out in this next story at Mahapurna School.

Веретенников Сергей · Mar 1, 2026

Chapter I
Dorothy’s Birth

Dorothy was born on January 16, 1904 in London, in the Blackheath district, in the southeast of the city.
Her parents were simple people, neither mystics nor dreamers.

Her father was Reuben Eady, a tailor who worked to order.
Her mother was Caroline Eady, a housewife, a practical and religious woman raised in the Christian tradition.

Nothing about the circumstances of Dorothy’s birth pointed to the future “Egyptian legend.”
This was an ordinary English family of the early twentieth century—work, modest income, and respect for order and the church.

Dorothy’s early years passed without anything unusual.
She grew up a quiet child, with no flashes of “giftedness,” no visions, and no unusual behavior.

The sources emphasize an important detail:
everything that later made her famous began not at birth.

She was not a “special girl from the cradle.”

At the age of three, Dorothy experienced an incident that she later called the turning point of her entire life.

She fell down the stairs in the house.
The impact was so severe that the child was considered dead.

According to the family’s testimony:

the girl showed no signs of life,
a doctor was called,
her parents were in a state of shock.

And then came the moment that would later become central to her biography:

Dorothy suddenly regained consciousness.

No medical explanations were given at the time.
The doctor stated that the child “should not have survived.”

Important:

there were no accounts of clinical death in the modern sense at that time,

but you must understand that the girl had been dead for a long time—so long that her father had even gone to the undertaker, and so on.

After the fall, her parents noticed that the child had become different.

It did not look like possession or hysteria.
The changes were quiet but persistent:

Dorothy became withdrawn
often retreated into herself
spent long periods examining images and objects
became irritated when she was taken away from certain places

The first words that raised concern

According to family recollections, soon after the accident the girl began saying things that could not have come from a child her age.

She complained:

“I want to go home.”

When they asked her, “But you’re already home, dear—where else would your home be?” she replied:

“Not here.”

This was still not Egypt, not Seti, and not the temples.
It was simply a feeling of having lost her home that had no explanation.

The First Contact with Egypt

The decisive moment came when the family visited the British Museum.

When Dorothy first saw the Egyptian gallery, something happened that was repeatedly confirmed by eyewitnesses:

she rushed toward the statues,
embraced and kissed them,
cried,
and said that she “knew these people.”

This behavior shocked her parents and the museum attendants.

It was here that the phrase later quoted dozens of times was first uttered:

“These are my people.”

This is important as well:

Dorothy did not know Egyptology at that time,
could not read complex texts,
and could not have gained this knowledge from books or stories.

From that moment on, Egypt ceased to be a subject—
it became the center of her life.

What Can Be Said with Certainty

The accident was real

The abrupt change in personality was confirmed

Her reaction at the British Museum was repeatedly witnessed

Her parents were frightened and did not encourage it

There is no mystical pathos here.
There is a child who suddenly stopped feeling at home in this world.

Веретенников Сергей · Mar 1, 2026

Chapter II
The Child Who Found Her “Home”

(approximately 1908–1919: the British Museum, first lessons, school, war, relocations)

1) “I want to go home” — and tears that cannot be explained by childish whims

After that fall (which we have already discussed), she began experiencing what the sources describe in much the same way: recurring dreams and the persistent phrase “I want to go home”. Her parents assured her, “You are home,” but it did not help—the child cried as though she meant another home.

According to the descriptions, these dreams featured a huge building with columns and a garden/trees/flowers — an important detail: this was not simply about “Egypt,” but about a place that felt like a specific architectural setting and a specific landscape.

AND THIS IS IMPORTANT — as another TIME!

2) British Museum: the moment of recognition

The family brought her to the museum’s Egyptian galleries—and this is where the story becomes truly “rock-solid,” because this episode is repeated by independent sources:

the girl broke away and ran through the galleries;
she kissed the feet of the statues;
she said things like “This is my home”;
her reaction was especially strong to an image/photograph of a temple.

In one recurring version of the story, she points to an image of the temple and says, “There is my home,” and then—very childlike and very strangely—adds, “Where are the trees? Where are the gardens?” (as though she were comparing what she expected with what she saw in the photograph).

And in her perception, this “home” was connected with the Temple of Seti I.

3) A name emerges: Seti I — even before systematic study

This is very important: at this stage, she was not an educated teenage Egyptologist. She was a child who was obsessively drawn to a single nexus—Abydos/the temple/Seti.

4) School and church: “the inconvenient child”

The sources note that she began having conflicts with the religious environment and ordinary school life: her stories about “other gods,” comparisons, stubbornness, and strange statements were all perceived as insolence, fantasies, or illness. Biographical accounts explicitly mention problems at school and the fact that her behavior was considered troubling.

5) Meeting someone who did not laugh

In time, at the museum she met E. A. Wallis Budge—and here the sources usually phrase it carefully: he encouraged her interest and supported her studies, including those connected with hieroglyphs.
It is important to note: this does not necessarily mean that “he personally gave her secret lessons every Saturday”—but it does mean that an adult authority did not dismiss her as “crazy”, but instead directed her curiosity toward study.

6) The First World War and relocation: when external darkness intensifies the internal darkness

The biographical sources then introduce another major layer: the First World War, anxiety in London, and an episode in which she narrowly escaped death during a raid/bombing, after which she was sent away from London.

A little later in this thread, I will write Dorothy’s prayer to Isis.
I think you will find it not only interesting, but also useful.
Especially once you clearly understand who this Dorothy really was......

It is stated that she moved in with relatives in Sussex, where she continued along her “Egyptian path” through libraries.

7) Eastbourne: a library instead of a museum

The sources mention that she systematically read about Ancient Egypt in a public library (Eastbourne in particular is often named). This may sound boring—but it is important for understanding that her interest was not a passing burst. It survived and grew stronger outside the museum, amid ordinary provincial life, through reading and taking notes.

8) Nighttime phenomena, sleepwalking, sanatoriums: where “strangeness” ends and “diagnosis” begins

And here we come to the most difficult, yet necessary, layer: beginning at approximately adolescence, the sources record nightmares, sleepwalking and episodes because of which she was placed in sanatoriums (several times).
This needs to be stated plainly: not everything in her story is a “bright mystical fairy tale.” In reality, it was difficult both for her and for her family.

Some retellings include a “nighttime visit from Seti I” as part of her experience (part of the biographical narrative), but here I will maintain a strict framework: we can confidently say that she told this story, but we cannot assert it as an objective fact. The sources describe it specifically as her experience/belief, accompanied by problems with sleep and her mental state.

By the threshold of adolescence, a threefold knot had formed in her life:

Abydos/the temple/Seti as the feeling of “home” (not a metaphor, but an inner address).
Actual learning and reading (the museum, the library, and the support of serious people).
The price: conflict with convention, loneliness, nighttime disturbances, and the family’s medical decisions.

Веретенников Сергей · Mar 1, 2026

Chapter III
“I Remember How I Served the Gods”

(approximately 1919–1932: late adolescence, mystical experiences, the formation of her Egyptian identity)

1. Egypt as a Religion, Not a Hobby

By the end of her adolescence, it becomes clear:
for Dorothy, Egypt was not an interest or a pastime.

The sources emphasize an important point:
she did not perceive the Egyptian gods as “mythology”.

She spoke of them as living beings, with whom contact was possible.

She did not “believe” in them—
she believed that she knew them.

This is very important for understanding everything that follows.

2. The Gods Do Not Come in Ecstasy—They Come in Silence

Unlike later esoteric fantasies,
Dorothy did not describe turbulent visions, trances, or ecstatic rituals.

Her mystical experiences consisted of:

nighttime dreams,
sudden “memories,”
states of deep certainty,
inner dialogues.

She claimed that the gods “speak” not with a voice,
but through knowledge that simply becomes clear.

“It is not like hearing words.
It is like remembering what you have always known.”

This formulation appears in several accounts of her words.

3. Bentreshyt: The Name She Repeated Again and Again

During this period, she began to consistently claim that in a past life her name had been Bentreshyt.

Important:

this name really exists in Egyptian sources,
and means “harpist / attendant” at the temple.

According to her:

she was a temple woman in Abydos,
served at the temple of Seti I,
and her life was connected with rituals, chants, and the temple gardens.

She emphasized:

“I was not a queen.
I was an ordinary attendant.”

This is an important detail:
she did not elevate herself.

4. Seti I—Not a “Lover,” but the Axis of Destiny

Now we come to the key point where the story of Dorothy is most often distorted.

In the actual sources, there are no descriptions of physical sex, materializations, vampirism, or anything of the sort.

What there is:

she claimed that she knew Seti I personally;
she spoke of a deep personal attachment;
she spoke of a forbidden love;
she claimed that she had taken her own life so as not to harm him.

This is the tragic, difficult core of her story.

She said:

“If the truth had come out,
it would have destroyed him and the temple.”

She viewed her suicide as a sacrifice,
not as a romantic gesture.

And—very importantly—
she never described it with pleasure or eroticization.

In her account, it always sounds stern, sorrowful, and restrained.

5. Knowledge She Could Not Have “Learned”

Now we come to the most difficult and interesting layer.

Many Egyptologists and colleagues, later in Egypt, noted that:

she knew the layout of the temple at Abydos before its excavation;
she pointed to places where structures ought to be—and they were there;
she knew the ritual function of the rooms, not merely their architecture.

She could say:

“this is where such-and-such was kept,”
“laypeople did not enter here,”
“this passage was used only at night.”

And this was later confirmed archaeologically.

6. How She Explained the Source of Her Knowledge

She did not say that “the gods dictate to her every night.”

Her model was different:

knowledge returns in layers,
memories awaken through contact with places,
and Abydos “activated” memory most strongly.

She said:

“When I am in Egypt, I remember.
When I am in England, I know that I remember, but not everything is accessible.”

7. Psychiatry and Faith: She Denied Neither

She was examined several times.

She did not deny the doctors and did not deny the diagnoses.

But she said:

“They treat the consequences,
not the cause.”

She did not consider herself “possessed”
and did not seek to prove anything.

She simply lived as she believed was right.

8. By the End of This Period, She Already Knew the Essential Thing

By the beginning of the 1930s, she had reached a clear decision:

she had to go to Egypt,
not as a tourist,
not as an exotic enthusiast,
but as someone returning home.

She said:

“I knew I would not remain in England.
It was not a matter of choice.”

By this point:

her mystical experience was not hysterical

she was not seeking fame

she did not make money from esotericism

she did not write “revelations”

and did not try to convince anyone

She simply remembered.

Веретенников Сергей · Mar 1, 2026

Chapter IV
“I Came Home”

(1931/1933–1935: moving to Egypt, marriage, Cairo, the first “dictations,” the birth of her son)

Before I write the next chapter, I should say that Dorothy is an archaeologist and scholar recognized by the entire scientific world.

She was tested hundreds of times. They did not understand HOW SHE DID ALL THIS—but they acknowledged the facts.

1) The road she considered inevitable

By the end of the 1920s, Dorothy Louise Eady was no longer simply dreaming of Egypt—she was living with that thought, the way people live with the thought of returning to their homeland.

She married an Egyptian—Imam (Emam) Abdel Megid—and left for Egypt.

2) “Kissed the ground”—and this is not a metaphor

There is an episode repeated as a biographical constant: upon arriving in Egypt, she kissed the ground and said that she had come home—to “stay.”
This does not look like a theatrical gesture “for the sake of a beautiful legend”; in the context of her personality, it appears to be the act of someone who had finally reached the place from which she had once been torn away.

They settled in Cairo.
Her husband’s family gave her the nickname Bulbul (“nightingale”).

And this is important: her new family was more “socially established” than her English one. To them, her pharaohs, past lives, and rituals were not romanticism but a problem. The sources explicitly mention tensions caused by her “visions” and experiences.

3) The birth of her son—and the name that became destiny

She had a son and named him Sety—after the pharaoh with whom she associated her past life.
It was from this that the name Omm Sety—“mother of Sety”—came.

This is highly characteristic: she was not “playing at Egypt.” She wove Egypt into real decisions—into the most earthly aspects of life, into the household, the family, and her child’s name.

4) “Hor-Ra” and the “dictation” of a past life

This is where the aspect that interests you most begins—how she described receiving knowledge through mystical means.

According to the sources, during this early Egyptian period she claimed that a certain spiritual “teacher,” whom she called Hor-Ra, came to her and over the course of approximately a year dictated the story of her past life to her.

And “dictated” is meant literally, in her account: she said that she wrote it down as a lengthy text (reportedly about 70 pages) in cursive hieroglyphic script.

The plot of this “dictation” is conveyed in considerable detail in the sources:

the girl is named Bentreshyt (the meaning of the name is explained in the text),
she is a “temple woman” from a modest family,
childhood at the temple, followed by vows,
participation in rituals,
meeting Seti I, love, pregnancy,
the threat of trial and execution,
suicide to avoid disgrace and save him.

5) The practice of faith: offerings, reverence, “living gods”

Alongside the “dictation,” she continued to behave as a person of faith—in the ancient Egyptian sense.
We have independent biographical evidence that she made prayers and offerings, and that this caused irritation and tension around her, but she did not hide it.

This is an important thread: she was not merely a “woman with stories.” She tried to live according to the religious ethics she considered her own.

6) A crack in the marriage

Within just a few years, the marriage fell apart: the sources state that her husband left for work (Iraq is mentioned), and they separated; their son stayed with her.

Here too, there is no mystical melodrama—only reality:
a young foreign woman, strange to those around her, with a child in her arms, in a country she loved more deeply than it was “convenient” to love.

What we have by the end of Chapter IV

She really did move to Egypt and settle in Cairo.
A son named Sety was born → the name Omm Sety.
She claimed to have received a detailed “dictation” of her past life from Hor-Ra and wrote it down in hieroglyphics.
Even here, it is clear that her “mystical knowledge” did not come as a show but as a long inner discipline.

Веретенников Сергей · Mar 2, 2026

Chapter V
Between the Gods and Science

(1935–1956: Giza, Department of Antiquities, testing “memory” through practice)

1) Not a “prophetess,” but an employee

After separating from her husband, Dorothy remains in Egypt with her son and gets a job at the Department of Antiquities. This is crucial: she did not join a sect or become a guru, but entered the state system for the protection of monuments.

Her work involved drawing, copying, and translating. She carefully copied reliefs and hieroglyphs, kept records, and helped with cataloguing. Colleagues noted that she could sit by a wall for hours, reproducing its lines without “creative license”—with respect for the canon.

2) Giza: when knowledge “awakens” on site

In Giza, something happened to her that she herself called “memory switching on through place.”
She claimed that the closer one was to a monument, the clearer the knowledge became. Not at home, not in fantasies—in reality, on site.

Colleagues recalled that she:

confidently explained the ritual functions of rooms;
distinguished the “ceremonial” from the “service” areas;
pointed out where not to look for decorations, because there had been a utilitarian passage there.

3) How she explained the source of her knowledge

Her formula remained the same:

not a daily dictation,
not a voice in her head,
not ecstasy.

She said:

“I remember when I do it correctly.”

By “correctly,” she meant:

respect for the place,
cleanliness,
the absence of haste,
inner silence.

This resembles a practice of memory, rather than mediumship.

4) Relations with archaeologists: scepticism without hostility

Among her scholarly colleagues were:

sceptics,
cautious pragmatists,
and several people who tested her claims.

The key detail was that she did not demand belief. She said, “Check it.”
That was precisely what enabled her to remain in the profession for decades.

5) “Abydos Is Calling”

Over time, she increasingly said that Giza was not her place. Her “home” was Abydos.
She claimed that she:

could sense the layout of the Temple of Seti I,
knew where the gardens, lakes, and service passages had been,
remembered the rhythm of the rituals.

When serious work began at Abydos, she was transferred there. This decision proved turning-point.

Chapter VI
Abydos. The Home That Waited for Dorothy for Millennia

(1956–1970: Temple of Seti I, testing memory through excavations)

1) “I Know This Stone”

At Abydos, she worked directly with the Temple of Seti I. This is where the greatest number of episodes were recorded in which her knowledge matched the discoveries:

she pointed to buried passageways—they were opened;
she spoke of the presence of gardens and pools—traces of channels were found;
she explained the sequence of ritual processions—it “fit” the architecture.

This did not make her “all-knowing,” but it made her very useful.

She literally spoke like someone who had already been there when everything was alive, and was now simply remembering while standing among the ruins of what had once been living.

2) Practice instead of theory

Her weak point was modern Egyptological theory: dates, schools, and debates.
Her strength was ritual logic. She understood the temple as a living mechanism, not a museum.

Colleagues said:

“She knew how it worked, not merely what it was called.”

3) The gods as presence, not spectacle

At Abydos, she continued making offerings and prayers—quietly, without spectators.
She believed that the gods were alive and began to help when they were remembered correctly and interacted with correctly. Not through sensational displays, but through observance of the rules.

She said:

“The gods do not like being watched.
They like being served.”

Веретенников Сергей · Mar 2, 2026

Chapter VII
The Final Years and Conclusion

(1970–1981)

1) Old Age Without Legends

As she grew old, she became gentler. She spoke less about past lives and more about her work.
Researchers, journalists, and students visited her. She did not make statements “for the press”.

2) Death

She died on April 21, 1981 in Abydos—where she wanted to be.
At her request, she was buried in the local cemetery, without pomp.

What Can Be Said in Conclusion—Without Myth and Without Denial

She was not a charlatan.
She was not a deranged mystic.
She was not “proof of reincarnation” in the laboratory sense.

She was a person in whom:

memory,
faith,
discipline,
and science
converged in one direction.

Her knowledge was tested in practice.
Her mystical experience did not turn into a spectacle.
Her life was not easy.

I recommend that you watch this video.
It is very old. It is a scientific video from National Geographic.

Dorothy’s contributions to Egyptian archaeology are enormous.
Practically all the conclusions about Abydos were initially submitted to Dorothy for confirmation.
And if she approved, they were published as a scientific discovery.

She also did something incredible—from thousands of scattered stones, she reconstructed the Temple of Seti.
You can see it yourself in Abydos when you visit—or if you have already been there.
This was accomplished solely thanks to her. She did it from MEMORY.

Until the end of her life, she worshipped the Egyptian gods.
Chiefly Osiris and Isis.

She burned incense sticks for them and offered them flowers and sweets... No one taught her to do this. But she did exactly what is done in Vedic culture—she worshipped the deities.

And I repeat to you once again—she lived at a time when all these gods walked the earth. That is, she saw ALL OF THIS with her own eyes.

This is extremely important information for you.

But as Christ said—“Blessed are those who have not seen and yet have believed.”

Or here:

1965 · Mar 2, 2026

Namaste! Om Shanti, thank you for the interesting and informative information. As always, you explain everything very clearly and beautifully.
I read it and then watched the film. I got goosebumps. Especially since I underwent regressive hypnosis. I was in my past life. And I was on the “other side.” Once I went through a period when I reached a dead end and did not know where to go or what to do. I even became ill. And then I was helped. Your story resonated with me very, very deeply. Thank you once again

Веретенников Сергей · Mar 2, 2026

Chapter VIII
How OM Network “Remembered” Egypt

(the mechanics of memory, not a legend)

1. She NEVER claimed that she “knew everything”

This is important to say first.

Dorothy constantly emphasized:

“I do not remember everything.
I remember only what I myself did.”

This sharply distinguishes her from:

channelers,
mediums,
“cosmic contactees.”

She did not know all of Egypt.
She knew Abydos and the temple’s ritual life.
The place where she herself had lived.

2. The memory trigger was a place, not meditation

In Abydos she said:

“The stone here remembers more than I do.”

This is not a poetic metaphor.
Colleagues noted that her confidence increased specifically at the excavation site, not in offices.

3. She did NOT enter trances

The sources contain not a single description of:

convulsions,
trances,
automatic writing in ecstasy,
loss of consciousness.

Her “dictation from Hor-Ra”:

took place in a clear state of consciousness,
continued for a long time (months),
and she rewrote, corrected, and checked it.

This resembles the slow restoration of memory more than a “foreign voice.”

4. Hor-Ra was neither a god nor a demon

She is often misrepresented here.

For her, Hor-Ra was:

not a god,
not the spirit of a dead pharaoh,
not an angel.

She called him:

“The temple teacher.
The one who knew the order.”

Most likely—and this is the researchers’ opinion—this refers to a personified memory function, a figure through whom memories were structured.

She did not worship Hor-Ra.
She listened.

Chapter IX
Specific cases in which her knowledge was tested

Now for what matters most from a sober perspective.

1. The plan of the Temple of Seti I

She claimed:

that she knew hidden corridors,
that some walls were not load-bearing but ritual,
and that the temple was built not as a linear space, but as a cycle.

During the excavations:

they did indeed discover filled-in passageways,
and the logic of movement corresponded to her descriptions.

Important:
She did not guess the dimensions or measurements.
She guessed the function and logic.

2. Gardens and water

For a long time it was believed that Abydos did not have a developed garden system.

OM Network insisted:

“A temple cannot live without water.
There were canals here.”

Later:

they found traces of water systems,
canals, and remains of garden layouts.

This is one of the most frequently cited episodes.

3. Osireion

She said that:

the Osireion was older than the temple,
it was used at night,
and not all priests were admitted there.

Today:

the Osireion is indeed dated differently from the main temple,
its function remains not entirely clear, but its ritual interpretation is considered a viable hypothesis.

Веретенников Сергей · Mar 2, 2026

Chapter X
How She Communicated with the Gods (Without New-Age Mysticism)

1. The Gods Are Not “Talking Entities”

She NEVER claimed that:

Isis spoke to her in words,
Osiris appeared physically,
Set came to her physically “at night.”

These are all later fantasies.

Her formula was:

“The gods are the order of the world.
If you enter the order, you hear.”

2. Prayer = Tuning

She prayed:

briefly,
without hysteria,
without asking for a “miracle.”

Her offerings were:

bread,
wine,
incense,
flowers.

This is what I especially liked about Dorothy’s story:

She said:

“If you ask the gods for something personal—
you have already left the temple.”

3. Why She Did Not Create a Cult

Because:

she did not consider herself a mediator,
did not accept disciples,
did not pass on “secret knowledge.”

She said:

“If the gods wish,
they will be remembered through people themselves.”

Chapter XI
Where She Was Wrong (and Why It Matters)

To avoid turning her into an idol:

she made mistakes in her dating,
confused the names of minor figures,
sometimes interpreted rituals too personally.

Her colleagues knew this.
And they did not reject her completely.

But this makes Dorothy even more special and her story even more truthful.
She was mistaken about the past just as YOU are mistaken about YOUR past. Try right now to describe what you were doing one year ago on this same day.
You will definitely be wrong about something.

That is how Dorothy “was mistaken,” too.
Because she remembered some things and did not remember others.

And that is perfectly normal.

And this only proves that she really lived HERE in Abydos.
And remembers everything the way an ordinary person remembers past events in their life.

The Final Layer (Very Important)

Om Sety is not proof of reincarnation.
But she is proof that memory can be deeper than biography.

She lived as though:

time were not linear,
a place preserved experience,
discipline mattered more than revelations.

2298298 · Mar 2, 2026

OM Shanti, thank you for your analysis of Dorothy’s story—a very detailed and truthful approach to this wonderful story.
For me, it is very interesting to consider what happened to the little girl who, according to the description, seemed to have died and then was resurrected in a new state. There is no information about her awakening. Of course, one could say that this new state was connected with the impact, concussion, loss of consciousness, and perhaps a displacement of the central glands of the brain, such as the pituitary, hypothalamus, and pineal gland, in relation to the geometry of space. Anything is possible, but the fact that Dorothy changed and became different was obvious. Somehow, miraculously, the girl suddenly came to herself. Everything is clear: she died, and then suddenly came back to life? For me, this was miraculous.
OM Shanti, your story led me to a practical conclusion:
“Gods are the order of the world.
If you enter the order, you hear,” the Gods say. Through order and harmony, we attune ourselves to prayer.
Prayer sounds: Brief, Clear, and Specific.
A request for the Temple, for all people on Earth, and for our family and loved ones.
Simple, heartfelt, sincere offerings.
Memory holds the entire universe,
Time is relative,
Place preserves experience,
Revelations melt away in order.
In the heart, one feels peace and quiet joy.
Thank you, OM Shanti

Веретенников Сергей · Mar 2, 2026

2298298 said:
I find it very interesting what happened to the little girl who, according to the description, apparently died and then was reborn in a new form. There is no information about her awakening.

Having read a great deal about Dorothy, including books in English, I can say that she had been “awakened” from the very first day of her birth. In other words, she was the same person who remembered everything after clinical death.

So it was not like with Lobsang Rampa, where one soul leaves and another enters, or even joins it.

She describes herself this way:

Her name was Bentreshit, and she was a servant of Isis in one of the most significant temples in ancient Egypt.

Bent means girl, daughter.
Reshit means singer, music, joy.

Her name reflected her occupation. She was a singer for Isis.

Therefore, her name translates as Daughter of Joy, Priestess of the Songs of Isis...

And, of course, her voice was unique, since ordinary girls were not simply admitted there.

She sang...

And Pharaoh Seti I heard her.

At first he heard her and was captivated. Then he saw her—and was captivated a second time.

Their love was inevitable.

Seti I could have suffered because of their closeness.

After all, he was the PHARAOH!

And she had already suffered. She had already been interrogated and almost tortured...

To put an end to the unfolding problem for Seti I, she took her own life.

When Seti I was dying, he thought only of Bentreshit.

He searched for her in the world of the dead...

He was told to wait, because he would soon meet her on earth...

Phew, I’m getting tired of writing))))

In short, Bentreshit was reborn. Seti I communicated with her in another body.

Most likely, they are together again now. And perhaps they are one of those eternal couples, like Radha and Krishna, Shiva and Parvati, and so on.

By the way, if you watched the video above carefully, you saw that Osiris is blue, like Krishna and Shiva...

190519 · Mar 2, 2026

Thank you for yet another discovery of such a fascinating story for everyone,

Веретенников Сергей . Thank you for your painstaking investigation, which allows you to present Dorothy’s entire story to us in a consistent and exceptionally reliable way. It is incredibly inspiring and expands everything I thought I knew about this amazing world

3009198 · Mar 2, 2026

If you ask the gods for something personal, you have already left the temple.....

303707 · Mar 2, 2026

3009198 said:
If you ask the gods for something personal, you have already left the temple.....

That phrase resonated with me too and touched me deeply, as they say. My soul responded to it. Thank you

2298298 · Mar 2, 2026

Веретенников Сергей said:
Who remembered everything after clinical death.

A unique story of love. Yes, such love deserves resurrection. Lofty feelings, lofty aspirations.

Веретенников Сергей said:
Bent means girl, daughter.
Reshit means singer, music, joy.

Her vocal abilities captivated Pharaoh Seti I; her magical voice touched the strings of his heart with love.
An eternal couple, bound together by the bonds of love for all eternity.

5678 · Mar 2, 2026

OM Shanti, thank you for another fascinating lesson! I was, of course, very impressed by the power of memory—that it is possible to actually remember a life lived long ago. And it turns out that Dorothy was born to return home, where there was Love. She had to take a difficult path to return.
I was also very impressed because quite recently I read the history of Ancient Egypt in a fifth-grade history textbook (unfortunately, that was the extent of my knowledge of the subject so far). And there, of course, Isis, Osiris, and their brother Set appeared as myths. And somehow it suddenly "clicked" for me in a different way, on an emotional level: they are Alive!!!
I’m really looking forward to continuing this topic.

891011 · Mar 3, 2026

A beautiful and serious story; it was very interesting to learn about it. Thank you, OM Shanti. All films connected with Ancient Egypt turn out to be somehow captivating and gripping—probably everyone feels that way. In general, Ancient Egypt is a very interesting subject, and as everyone has probably realized, it is relevant and serious. Personally, I believe and am convinced that they all—the Egyptian gods—are real personalities who see and know everything. I heard something like this somewhere; I think OM Shanti himself said something along these lines about the Egyptian gods. I apologize if I got it wrong: the gods have not gone anywhere; they are always present, here and now.

001 · Mar 3, 2026

I thank OM Shanti for the detailed account of this fascinating story about a person who, through a series of circumstances, was fortunate enough to "find themselves" in this incarnation. I look forward to Dorothy’s prayer to Ezida.

Веретенников Сергей · Mar 3, 2026

5678 said:
Thank you for another incredibly interesting lesson! I was, of course, very impressed by the property of memory that makes it possible to actually remember a life lived long ago. And it turns out that Dorothy was born to return home, where Love was. She had to take the difficult path of returning.

The correct understanding is important here.

There are no past lives at all. There is one life.

And its temporary oblivion. For example, many are born and forget this one life.

That is the correct understanding.

And Dorothy had precisely this correct understanding.

She described how Seti I "died."

As I have already said, I learned a great deal about Dorothy; there is almost nothing in Russian.... I assure you—much of it has been classified.
Dorothy could even talk about the technologies of ancient Egypt. She was essentially a walking time machine!!!

According to Dorothy, when Seti I died, he found himself in an astral body. He saw his old physical body from above, his wife, who had recoiled from kissing him on the forehead as tradition dictates, and his crying son... And he told Dorothy that grieving relatives like that are the bitterest thing there can be for the DEPARTING ONE.

When someone suffers because of you, and you can do nothing. For example, say that everything is fine and that you are alive!

And I have never died and never will...

Seti I immediately began looking for Dorothy in Amenti.

In short, the situation was as I said in the earlier chapters: Dorothy was not in linear time.

As soon as she took her own life to save Seti I's reputation, she IMMEDIATELY found herself in a child's body in England.

Immediately.

Here she kills herself.

And there she already is somewhere else!

A different body and voice...

Where is my home?—that was her first question...

Dorothy

Веретенников Сергей

ОМ Шанти
Сергей Васильевич

Веретенников Сергей

ОМ Шанти
Сергей Васильевич

Веретенников Сергей

ОМ Шанти
Сергей Васильевич

Веретенников Сергей

ОМ Шанти
Сергей Васильевич

Веретенников Сергей

ОМ Шанти
Сергей Васильевич

Веретенников Сергей

ОМ Шанти
Сергей Васильевич

Веретенников Сергей

ОМ Шанти
Сергей Васильевич

1965

Веретенников Сергей

ОМ Шанти
Сергей Васильевич

Веретенников Сергей

ОМ Шанти
Сергей Васильевич

2298298

Веретенников Сергей

ОМ Шанти
Сергей Васильевич

190519

3009198

303707

2298298

5678

891011

001

Веретенников Сергей

ОМ Шанти
Сергей Васильевич

Dorothy

ОМ ШантиСергей Васильевич

ОМ ШантиСергей Васильевич

ОМ ШантиСергей Васильевич

ОМ ШантиСергей Васильевич

ОМ ШантиСергей Васильевич

ОМ ШантиСергей Васильевич

ОМ ШантиСергей Васильевич

ОМ ШантиСергей Васильевич

ОМ ШантиСергей Васильевич

ОМ ШантиСергей Васильевич

ОМ ШантиСергей Васильевич

ОМ Шанти
Сергей Васильевич

ОМ Шанти
Сергей Васильевич

ОМ Шанти
Сергей Васильевич

ОМ Шанти
Сергей Васильевич

ОМ Шанти
Сергей Васильевич

ОМ Шанти
Сергей Васильевич

ОМ Шанти
Сергей Васильевич

ОМ Шанти
Сергей Васильевич

ОМ Шанти
Сергей Васильевич

ОМ Шанти
Сергей Васильевич

ОМ Шанти
Сергей Васильевич