EGYPT
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May the powers of Sobek, wisdom of Thoth,
guidance of Horus, love of Hathor,
protection of Isis, and the eternally rising Phoenix guide your way!
protection of Isis, and the eternally rising Phoenix guide your way!
The Readiness Star is Sepedet [Sirius], the star of Isis, the integration of wisdom and compassion through Feeling. “Seped” is sharp, alert, and ready. Horus, the ego’s Will, is the son of Isis with whom the avatar identifies. Isis dedicates herself to raising Horus for his life mission. In the same way she dedicates herself to the avatar for his life mission. The Egyptian name of the goddess was "Sopdet", from which came the
Greek Sothis, normally used in Ancient Egyptian studies. She is
portrayed as a lady with a star on her head.
"Honour the King, the Eternal, in your bodies; resort unto the Lord
in your hearts. For he is Understanding and knoweth the
secrets of the heart, his eyes search out all men. He is the Sun
by which all mankind sees. He illuminates the Two Lands more than the sun."
-- Egyptian traditional
Meister Eckhart said that,
"the eye with which I see God, is the same eye in which God
sees me; my eye and God's eye, that is one eye and one seeing
and one recognizing and one loving."
"Man has a visible and invisible workshop. The visible one is his body,
the invisible one his imagination. The imagination is a sun in the soul
of man acting in its own sphere, as the sun in our system acts on the
earth. Wherever the latter shines, germs planted in the soil grow and
vegetation springs up. "
"The imagination acts in a similar manner in the soul, and calls forms of
life into existence. The spirit is the master, imagination the tool, and the
body is the sculptural material." -Paracelsus
in your hearts. For he is Understanding and knoweth the
secrets of the heart, his eyes search out all men. He is the Sun
by which all mankind sees. He illuminates the Two Lands more than the sun."
-- Egyptian traditional
Meister Eckhart said that,
"the eye with which I see God, is the same eye in which God
sees me; my eye and God's eye, that is one eye and one seeing
and one recognizing and one loving."
"Man has a visible and invisible workshop. The visible one is his body,
the invisible one his imagination. The imagination is a sun in the soul
of man acting in its own sphere, as the sun in our system acts on the
earth. Wherever the latter shines, germs planted in the soil grow and
vegetation springs up. "
"The imagination acts in a similar manner in the soul, and calls forms of
life into existence. The spirit is the master, imagination the tool, and the
body is the sculptural material." -Paracelsus
THE FORTY TWO JUDGEMENT/DISCERNMENTS OF MAAT
I. I will not kill, nor bid any others to kill.
II. I will not commit adultery or rape.
III. I will not avenge myself, nor fan my rage. I will not bring terror to the people.
IV. I live in peace and nonviolence; in harmony and respect.
V. I will not assault another, nor cause them pain. I will not cause misery for others.
VI. I live to bring the joy of enlightenment to myself and all others.
VII. I will not harm another human, nor any animals.
VIII. I will not bring about the shedding of tears.
IX. I will not wrong the people, nor bare them evil intent.
X. I will not steal nor take that which does not belong to me. I will not deprive anyone of that which is rightfully theirs.
XI. I will not take more than my share of food or neccessities.
XII. I will not damage the fields, crops, trees, or forests.
XIII. I live to further the integrity of all our family and ancestors.
XIV. I will not bare false witness, nor support false allegations.
XV. I will not lie, nor speak falsely to the hurt of another.
XVI. I will not use fiery words, nor stir up damaging strife. I will not deceive others, in word or action, in order to hurt them. (I will not act guilefully).
XVII. I will not speak scornfully of others.
XVIII. I will not eavesdrop on others.
XIX. I will not ignore the words of truth, or the lessons of nature. (I will not close my ears to the truth.)
XX. My body is one with the Earth and Sun, listening always to their truths.
XXI. I will not judge anyone hastily or harshly.
XXII. I will not disrespect the sacred places.
XXIII. I will do no wrong to workers or prisoners.
XXIV. I will not be angry without good reason.
XXV. I will not hinder the flow of running water. I will do no harm to our ocean womb.
XXVI. I will not pollute the water or the land.
XXVII. I always ask permission of nature; guidance in all my actions.
XXVIII. I will not speak disrespectfully of our ancestors.
XXIX. I will not despise our sacred heritage.
XXX. I will not plunder our spiritual or community houses.
XXXI. I will not give to excess, nor less than is due.
XXXII. I will not covet my neighbor’s goods.
XXXIII. I will not steal from, nor disrespect, the shrines of the deceased.
XXXIV. I will remember and observe the holy days.
XXXV. I will not take food from the mouths of children.
XXXVI. I will not interfere with cultural or sacred traditions. Every day I will give the best of myself; and grow in my understanding.
XXXVII. I will not slaughter Earth’s sacred animals. I love our animal relations as my own family.
XXXVIII. I will not act unconsciously, or with insolence.
XXXIX. I will not be unduly proud, nor act with arrogance.
XXXX. I will not magnify my condition beyond what is appropriate.
XXXXI. I will not harm or pollute myself. I will never shut off my body; ignore divine sensation and reason.
XXXXII. I will obey the just laws, and not turn against my people.
~~ The 42 Laws of Maat/Isis/Innana ~~
Earth’s First Constitution of Ethics/NonViolence
I. I will not kill, nor bid any others to kill.
II. I will not commit adultery or rape.
III. I will not avenge myself, nor fan my rage. I will not bring terror to the people.
IV. I live in peace and nonviolence; in harmony and respect.
V. I will not assault another, nor cause them pain. I will not cause misery for others.
VI. I live to bring the joy of enlightenment to myself and all others.
VII. I will not harm another human, nor any animals.
VIII. I will not bring about the shedding of tears.
IX. I will not wrong the people, nor bare them evil intent.
X. I will not steal nor take that which does not belong to me. I will not deprive anyone of that which is rightfully theirs.
XI. I will not take more than my share of food or neccessities.
XII. I will not damage the fields, crops, trees, or forests.
XIII. I live to further the integrity of all our family and ancestors.
XIV. I will not bare false witness, nor support false allegations.
XV. I will not lie, nor speak falsely to the hurt of another.
XVI. I will not use fiery words, nor stir up damaging strife. I will not deceive others, in word or action, in order to hurt them. (I will not act guilefully).
XVII. I will not speak scornfully of others.
XVIII. I will not eavesdrop on others.
XIX. I will not ignore the words of truth, or the lessons of nature. (I will not close my ears to the truth.)
XX. My body is one with the Earth and Sun, listening always to their truths.
XXI. I will not judge anyone hastily or harshly.
XXII. I will not disrespect the sacred places.
XXIII. I will do no wrong to workers or prisoners.
XXIV. I will not be angry without good reason.
XXV. I will not hinder the flow of running water. I will do no harm to our ocean womb.
XXVI. I will not pollute the water or the land.
XXVII. I always ask permission of nature; guidance in all my actions.
XXVIII. I will not speak disrespectfully of our ancestors.
XXIX. I will not despise our sacred heritage.
XXX. I will not plunder our spiritual or community houses.
XXXI. I will not give to excess, nor less than is due.
XXXII. I will not covet my neighbor’s goods.
XXXIII. I will not steal from, nor disrespect, the shrines of the deceased.
XXXIV. I will remember and observe the holy days.
XXXV. I will not take food from the mouths of children.
XXXVI. I will not interfere with cultural or sacred traditions. Every day I will give the best of myself; and grow in my understanding.
XXXVII. I will not slaughter Earth’s sacred animals. I love our animal relations as my own family.
XXXVIII. I will not act unconsciously, or with insolence.
XXXIX. I will not be unduly proud, nor act with arrogance.
XXXX. I will not magnify my condition beyond what is appropriate.
XXXXI. I will not harm or pollute myself. I will never shut off my body; ignore divine sensation and reason.
XXXXII. I will obey the just laws, and not turn against my people.
~~ The 42 Laws of Maat/Isis/Innana ~~
Earth’s First Constitution of Ethics/NonViolence
The first temple of Solomon is in reality the Karnak Temple Complex. Solomon = Sol-Amen. (Amen-Ra)
Egyptians believed that the heart (sometimes meaning the mind) was very powerful and some say that this is the reason heroes would eat a dragon's heart. (Source: China and Japan, pg 77)
Osirus is also occasionally referred to as a dragon - because of his part in season rejuvenation. Dragons would also assume the same role as Set because of the water relationship and it's not until it migrates into Earth Mother and/or Tiamat that chaos and evil come into its personality. (Source: Nature of Spirit, Spirit of Nature pg 8 and Dragons and Dragon Lore pg 26).
The dragon saga may be traced to the tales of "The Destruction of Mankind, "The Story of the Winged Disk {symbol of Horus}" and "Conflict Between Horus and Set". (Source: Dragons and Dragon Lore pg 18).
Demons were often a combination of disfavored gods and dragons - for example, Set.
"The Egyptian belief about the power of the 'heart' [which to the Egyptians also means mind], lies behind the stories regarding heroes eating dragons' hearts." (Source: China and Japan, p77)
The oldest version of the Egyptian Melusine story is at the Petrograd collection and dates from circa 2000 BC, the Twelfth Dynasty. (Source: China and Japan, p98)
Egyptians believed that the heart (sometimes meaning the mind) was very powerful and some say that this is the reason heroes would eat a dragon's heart. (Source: China and Japan, pg 77)
Osirus is also occasionally referred to as a dragon - because of his part in season rejuvenation. Dragons would also assume the same role as Set because of the water relationship and it's not until it migrates into Earth Mother and/or Tiamat that chaos and evil come into its personality. (Source: Nature of Spirit, Spirit of Nature pg 8 and Dragons and Dragon Lore pg 26).
The dragon saga may be traced to the tales of "The Destruction of Mankind, "The Story of the Winged Disk {symbol of Horus}" and "Conflict Between Horus and Set". (Source: Dragons and Dragon Lore pg 18).
Demons were often a combination of disfavored gods and dragons - for example, Set.
"The Egyptian belief about the power of the 'heart' [which to the Egyptians also means mind], lies behind the stories regarding heroes eating dragons' hearts." (Source: China and Japan, p77)
The oldest version of the Egyptian Melusine story is at the Petrograd collection and dates from circa 2000 BC, the Twelfth Dynasty. (Source: China and Japan, p98)
The Ancient Egyptian Concept of the Soul
To the Ancient Egyptians, their soul - their being - were made up of many different parts. Not only was there the physical form, but there were eight immortal or semi-divine parts that survived death, with the body making nine parts of a human.
The precise meaning of ka, ba, akh, sekhem, and so on is no longer clear to us. Well-meaning scholars try again and again and again to force the Egyptian idea of the soul into our traditional categories without enabling us to understand even a little of it any better.
-- Vehicles of Consciousness - the Concept of Hylic Pluralism, J. J. Poortman
The Egyptian's other worldly parts include:
The dead man is at one and the same time in heaven, in the god's boat [Re, the sun-god's, celestial barge], under the earth, tilling the Elysian fields, and in his tomb enjoying his victuals.
-- Ancient Egypt, Lionel Casson
In Egypt one person could have multiple afterlives - each different part of the person would be able to have its own existence after death, if they survived the trials of the underworld and the Osirian judgement of the dead with all of their magic spells. It was then that the Ka and Ba - which until then had lead seperate existances - joined to become the Akhu.
While the Khat lies in the tomb, ready to be animated, the Akhu might be travelling the underworld with Ra. While the Yb is with the gods, the Khaibit might be on the solar barque, or in the tomb eating some offerings. At the same time, the Sekhem might be contentedly living in the stars, looking down at the earth.
An interesting point to note is that the Egyptians believed that animals, plants, water and even stones had their own Ka. A human's Ka could move around while a person slept, and even inhabit a plant if the Ka so desired, rather than the human. The Ka could manifest itself, as a ghost, to others, both when the person it was 'born' with was dead or a live. It was even thought to haunt those who did wrong to it - if family failed to make proper offerings, the starving and thirsty Ka would haunt them until they corrected this error!
The Egyptians mummified their bodies because their physical form was an integral part to their afterlife. Being such a practical people, liking what they could see and touch, an existence without a physical body was unacceptable to them. Even the destruction of the heart (the spiritual Yb rather than the physical heart) would mean the death of all of the other parts of the being, but it meant that the physical heart was preserved along with the physical body. Other rituals point to the importance of the physical body after death - the Opening of the Mouth ceremony allowed the body to breath, while other rituals were performed on the corpse to allow the deceased to see and hear in the Land of the West.
Death was a complex affair. Originally this was only for the pharaoh, but the rich soon believed that they could take part in the afterlife, and eventually the poor believed they could join the ranks of the blessed dead. Other reasons for the complexity of life after death came from the Egyptian way of clinging to ideas, rather than discarding them when new ideas came along. The intermingling of peoples, the different religious ideas and cults all were incorporated into the Egyptian belief system, giving rise to this elaborate belief system.
From the monuments and papyrus scrolls and tombs left today, it's no wonder that Egyptians were thought to have focused their lives around death! But the Egyptians, like any other people, enjoyed life, and did not look forward to death. They followed the maxim "live life not that thou shalt die" - partying and generally trying to enjoy life. But death, to the Egyptians, was a somewhat better version of their current life. They would eat, drink and share good companionship in the stars or in the Land of the West. They would have servants to do their chores for them. Life, after death, would be ideal.
The only problem was that there was no guarantee that they would actually get to the afterlife, and there was always the threat of their names, physical bodies or images being destroyed, killing their multiple parts in the process. Spells, prayers, tomb paintings and statues could help, but if everything was obliterated, then they died, too.
No wonder the Egyptians lived their lives to the fullest!
To the Ancient Egyptians, their soul - their being - were made up of many different parts. Not only was there the physical form, but there were eight immortal or semi-divine parts that survived death, with the body making nine parts of a human.
The precise meaning of ka, ba, akh, sekhem, and so on is no longer clear to us. Well-meaning scholars try again and again and again to force the Egyptian idea of the soul into our traditional categories without enabling us to understand even a little of it any better.
-- Vehicles of Consciousness - the Concept of Hylic Pluralism, J. J. Poortman
The Egyptian's other worldly parts include:
- Khat (Kha) - The physical form, the body that could decay after death, the mortal, outward part of the human that could only be preserved by mummification.
- Ka - The double that lingered on in the tomb inhabiting the body or even statues of the deceased, but was also independent of man and could move, eat and drink at will. There was both a higher, guardian angel like Ka and lower Ka that came from knowledge learned on earth. (The word 'ka' ma be a pun on the particle for the verb for the word 'you'.)
- Ba - The human headed bird flitted around in the tomb during the day brining air and and food to the deceased, but travelled with Ra on the Solar Barque during the evenings.
- Khaibit - The shadow of a man, it could partake of funerary offerings and was able to detach itself from the body and travel at will, though it always was thought to stay near the Ba.
- Akhu (Akh, Khu, Ikhu) - This was the immortal part, the radiant and shining being that lived on in the Sahu, the intellect, will and intentions of the deceased that transfigured death and ascended to the heavens to live with the gods or the imperishable stars. The Akhu came in to being after the deceased passed judgement after death, and the Ka and Ba united.
- Sahu - The incorruptible spiritual body of man that could dwell in the heavens, appearing from the physical body after the judgement of the dead was passed (if successful) with all of the mental and spiritual abilities of a living body.
- Sekhem - This was the incorporeal personification of the life force of man, which lived in heaven with the Akhu, after death.
- Yb (Ib, Ab) - The heart, this was the source of good and evil within a person, the moral awareness and centre of thought that could leave the body at will, and live with the gods after death, or be eaten by Ammut as the final death if it failed to weigh equally against Ma'at.
- Ren - The true name, a vital part to man on his journey through life and the afterlife, a magical part that could destroy a man if his name was obliterated or could give power of the man if someone knew his Ren - naming ceremonies in Egypt were secret, and a child lived his whole life with a nickname to avoid anyone from learning his true name!
The dead man is at one and the same time in heaven, in the god's boat [Re, the sun-god's, celestial barge], under the earth, tilling the Elysian fields, and in his tomb enjoying his victuals.
-- Ancient Egypt, Lionel Casson
In Egypt one person could have multiple afterlives - each different part of the person would be able to have its own existence after death, if they survived the trials of the underworld and the Osirian judgement of the dead with all of their magic spells. It was then that the Ka and Ba - which until then had lead seperate existances - joined to become the Akhu.
While the Khat lies in the tomb, ready to be animated, the Akhu might be travelling the underworld with Ra. While the Yb is with the gods, the Khaibit might be on the solar barque, or in the tomb eating some offerings. At the same time, the Sekhem might be contentedly living in the stars, looking down at the earth.
An interesting point to note is that the Egyptians believed that animals, plants, water and even stones had their own Ka. A human's Ka could move around while a person slept, and even inhabit a plant if the Ka so desired, rather than the human. The Ka could manifest itself, as a ghost, to others, both when the person it was 'born' with was dead or a live. It was even thought to haunt those who did wrong to it - if family failed to make proper offerings, the starving and thirsty Ka would haunt them until they corrected this error!
The Egyptians mummified their bodies because their physical form was an integral part to their afterlife. Being such a practical people, liking what they could see and touch, an existence without a physical body was unacceptable to them. Even the destruction of the heart (the spiritual Yb rather than the physical heart) would mean the death of all of the other parts of the being, but it meant that the physical heart was preserved along with the physical body. Other rituals point to the importance of the physical body after death - the Opening of the Mouth ceremony allowed the body to breath, while other rituals were performed on the corpse to allow the deceased to see and hear in the Land of the West.
Death was a complex affair. Originally this was only for the pharaoh, but the rich soon believed that they could take part in the afterlife, and eventually the poor believed they could join the ranks of the blessed dead. Other reasons for the complexity of life after death came from the Egyptian way of clinging to ideas, rather than discarding them when new ideas came along. The intermingling of peoples, the different religious ideas and cults all were incorporated into the Egyptian belief system, giving rise to this elaborate belief system.
From the monuments and papyrus scrolls and tombs left today, it's no wonder that Egyptians were thought to have focused their lives around death! But the Egyptians, like any other people, enjoyed life, and did not look forward to death. They followed the maxim "live life not that thou shalt die" - partying and generally trying to enjoy life. But death, to the Egyptians, was a somewhat better version of their current life. They would eat, drink and share good companionship in the stars or in the Land of the West. They would have servants to do their chores for them. Life, after death, would be ideal.
The only problem was that there was no guarantee that they would actually get to the afterlife, and there was always the threat of their names, physical bodies or images being destroyed, killing their multiple parts in the process. Spells, prayers, tomb paintings and statues could help, but if everything was obliterated, then they died, too.
No wonder the Egyptians lived their lives to the fullest!
Egyptian Soul and Spirit
Egyptian Ka
The beliefs of the Ancient Egyptians concentrated not only on their daily life but also the prospect of life after death - the afterlife, and eternal life. The Ancient Egyptians believed that death occurred when a person's life-force (ka) left their body. Ceremonies conducted by priests after death, including the "opening of the mouth' ceremony was aimed not only to restore a man's physical abilities in death, but also to release the entities known as the Ka, Ba and Akhu which were united in the afterlife. The Ancient Egyptians regarded man as composed of various different entities, or elements, each having its separate life and functions.
The Ancient Egyptians believed that the Ka or double was a less solid duplicate of the body, a coloured but ethereal projection of the individual, reproducing him feature for feature. The Ka of a child was therefore as a child; the Ka of a woman was therefore as a woman; the Ka of a man was therefore as a man. The Ka, or double, stayed in the tomb inhabiting the body (mummy) or even statues of the deceased. The Ka was believed to be independent of man and could move, eat and drink at will. The Ancient Egyptians belief that the ka was sustained through food and drink resulted in offerings of such being presented to the dead. Their beliefs were that the 'kau' within the offerings was consumed - not the physical aspect.
Definition of the Egyptian Ba
After the Ka came the Soul ( the Ba ), which was popularly represented as a human-headed bird. The human -headed bird flew around in the tomb during the day bringing air and and food to the deceased. The Ba was able to leave the tomb and revisit the dead person's haunts in the mortal world. During the evening the human headed bird Ba joined the entourage of the Sun God Ra travelling across the heavens and at dusk descending into the underworld. Like a soul, the 'Ba' is a part of a person that lives after the body dies.
Definition of the Egyptian Akhu (Akh, Khu, Ikhu)
After the Soul came the Akhu (Akh, Khu, Ikhu) or "the Luminous" a spark from the divine fire - a divine spark. This was the immortal part of man which emerged after the deceased passed judgement after death, and the Ka and Ba united thus creating an entity known as the Akhu (Akh, Khu, Ikhu).
The Egyptian Ka at risk
None of these entities, or elements, including the Ka were in their own natures imperishable. Left to themselves, they would hasten to dissolution, and the man would thus die a second time and he would be totally annihilated.
The Egyptian Ka, Ba & Akhu saved by embalmment
The piety of the survivors found means, however, to avert this terrible catastrophe and the loss of the Ka. By the process of embalmment, they could for ages suspend the decomposition of the body; while by means of prayer and offerings, they saved the Ka, the Soul, and the "Luminous" from the second death, and secured to them all that was necessary for the prolongation of their existence.
The Journey of the Egyptian Ka
The Ka never left the place where the mummy reposed: but the Soul and the Akhu embarked on a journey to follow the gods. They, however, kept perpetually returning, like travellers who come home after an absence. The tomb was therefore a dwelling-house, the "Eternal House" of the dead, compared with which the houses of the living were but wayside inns; and these Eternal Houses were built after a plan which exactly corresponded to the Egyptian idea of the after-life.
The Eternal House of the Dead
The Eternal House must always include the private rooms of the Soul, which were closed on the day of burial, and which no living being could enter without being guilty of sacrilege. It must also contain the reception rooms of the Ka, where priests and friends brought their wishes or their offerings; the two being connected by a passage of more or less length. The arrangement of these three parts varied according to the period, the place, the nature of the ground, and the caprice of each person. The rooms accessible to the living were frequently built above ground, and formed a separate edifice. Sometimes they were excavated in the mountain side, as well as the tomb itself. Sometimes, again, the vault where the mummy lay hidden, and the passages leading to that vault, were in one place, while the place of prayer and offering stood far off in the plain. But whatever variety there may be found as to detail and arrangement, the principle is always the same. The tomb was a dwelling, and was constructed in such a way as to best promote the well-being, and ensure the preservation, of the dead and the Ka, Ba and Ahk.
Other Elements of the Egyptian Soul
The Ancient Egyptians believed that the Ha, Ka, Ba and Ahku were all important elements of the soul and spirit of the dead. But the concept of the soul and spirit extended still further:
Egyptian Ka
The beliefs of the Ancient Egyptians concentrated not only on their daily life but also the prospect of life after death - the afterlife, and eternal life. The Ancient Egyptians believed that death occurred when a person's life-force (ka) left their body. Ceremonies conducted by priests after death, including the "opening of the mouth' ceremony was aimed not only to restore a man's physical abilities in death, but also to release the entities known as the Ka, Ba and Akhu which were united in the afterlife. The Ancient Egyptians regarded man as composed of various different entities, or elements, each having its separate life and functions.
- The Kha, Ha or Haw - The Body
- The Ka a person's life-force or double
- The Ba - the Soul
- Akhu (Akh, Khu, Ikhu) - the immortal part which emerged after the deceased passed judgement after death, and the Ka and Ba united
The Ancient Egyptians believed that the Ka or double was a less solid duplicate of the body, a coloured but ethereal projection of the individual, reproducing him feature for feature. The Ka of a child was therefore as a child; the Ka of a woman was therefore as a woman; the Ka of a man was therefore as a man. The Ka, or double, stayed in the tomb inhabiting the body (mummy) or even statues of the deceased. The Ka was believed to be independent of man and could move, eat and drink at will. The Ancient Egyptians belief that the ka was sustained through food and drink resulted in offerings of such being presented to the dead. Their beliefs were that the 'kau' within the offerings was consumed - not the physical aspect.
Definition of the Egyptian Ba
After the Ka came the Soul ( the Ba ), which was popularly represented as a human-headed bird. The human -headed bird flew around in the tomb during the day bringing air and and food to the deceased. The Ba was able to leave the tomb and revisit the dead person's haunts in the mortal world. During the evening the human headed bird Ba joined the entourage of the Sun God Ra travelling across the heavens and at dusk descending into the underworld. Like a soul, the 'Ba' is a part of a person that lives after the body dies.
Definition of the Egyptian Akhu (Akh, Khu, Ikhu)
After the Soul came the Akhu (Akh, Khu, Ikhu) or "the Luminous" a spark from the divine fire - a divine spark. This was the immortal part of man which emerged after the deceased passed judgement after death, and the Ka and Ba united thus creating an entity known as the Akhu (Akh, Khu, Ikhu).
The Egyptian Ka at risk
None of these entities, or elements, including the Ka were in their own natures imperishable. Left to themselves, they would hasten to dissolution, and the man would thus die a second time and he would be totally annihilated.
The Egyptian Ka, Ba & Akhu saved by embalmment
The piety of the survivors found means, however, to avert this terrible catastrophe and the loss of the Ka. By the process of embalmment, they could for ages suspend the decomposition of the body; while by means of prayer and offerings, they saved the Ka, the Soul, and the "Luminous" from the second death, and secured to them all that was necessary for the prolongation of their existence.
The Journey of the Egyptian Ka
The Ka never left the place where the mummy reposed: but the Soul and the Akhu embarked on a journey to follow the gods. They, however, kept perpetually returning, like travellers who come home after an absence. The tomb was therefore a dwelling-house, the "Eternal House" of the dead, compared with which the houses of the living were but wayside inns; and these Eternal Houses were built after a plan which exactly corresponded to the Egyptian idea of the after-life.
The Eternal House of the Dead
The Eternal House must always include the private rooms of the Soul, which were closed on the day of burial, and which no living being could enter without being guilty of sacrilege. It must also contain the reception rooms of the Ka, where priests and friends brought their wishes or their offerings; the two being connected by a passage of more or less length. The arrangement of these three parts varied according to the period, the place, the nature of the ground, and the caprice of each person. The rooms accessible to the living were frequently built above ground, and formed a separate edifice. Sometimes they were excavated in the mountain side, as well as the tomb itself. Sometimes, again, the vault where the mummy lay hidden, and the passages leading to that vault, were in one place, while the place of prayer and offering stood far off in the plain. But whatever variety there may be found as to detail and arrangement, the principle is always the same. The tomb was a dwelling, and was constructed in such a way as to best promote the well-being, and ensure the preservation, of the dead and the Ka, Ba and Ahk.
Other Elements of the Egyptian Soul
The Ancient Egyptians believed that the Ha, Ka, Ba and Ahku were all important elements of the soul and spirit of the dead. But the concept of the soul and spirit extended still further:
- The heart (called the Yb, Ib or Ab) was believed to be the seat of the Ka and the source of good and evil. The heart held a far greater significance than the brain as it was of immense importance when the dead person faced the Judgement of the Dead and his heart was weighed against the deeds of the lifetime. During the process of mummification the embalmers took great care to leave the heart in place whereas the brain was discarded
- The Shadow (called the Khaibit ) - A person's shadow was always present therefore Egyptians surmised that the shadow, or Khaibit, contained an element of the person it represented. The the shadow, or Khaibit was deemed to be a spiritual essence that was capable of freeing itself at the moment of death
- The Name (called the Ren) - The Ren was the true name given to them at birth during the naming ceremonies. The Ancient Egyptians also believed that the person would live for as long as that name, Ren, was spoken. A person would be destroyed if his name, Ren, was obliterated and great efforts were made to protect it. The survival of the name, or Ren, and its protection is illustrated by the use of the cartouche (a magical rope) which was often used to surround the name and protect it. In documents and monuments the name, or Ren, of Akhenaten the Heretic Pharaoh, were hacked out of monuments and deleted from documents to destroy all memory of this hated king of Egypt
- Sahu - The phantom spiritual body of man that was released after the judgement of the dead into the afterlife
Akhu: The Shining Ones (Shomu II ) Our Dragon Ancestors
"It is one person who ennobles another; a man works for his predecessors, through the desire that what he has done will be embellished by another who shall come after him."
-- from the Teaching for Merikare (Middle Kingdom, Faulkner translation)
"Then said the Majesty of this god [i.e., Pharaoh Isesi]: 'Teach him what has been said in the past; then he will set a good example to the children of the magistrates, and judgment and all exactitude shall enter into him. Speak to him, for there is none born wise.'"
-- from the Maxims of Ptahhotep (Middle Kingdom, Faulkner translation)
"This [funerary offering] is the breath of the mouth, excellent for the noble dead!
It is nothing wearisome. You shall be an imperishable star, a star in 'She-of-a-thousand-(shining)-souls.'"
-- from the stela of Nebipusenwosret (Middle Kingdom, Parkinson translation)
One of the three parts of the soul according to ancient Egyptian belief. A person must have all three parts to live, and if one part died they all died. The Akh is the immortality of a person; the spirit. In Egyptian symbolism it was depicted as a bird or a flame of fire. In some transliterations of the Egyptian language, Akh is written as Akhu, Ikhu, or just Khu
One of the cornerstones of Kemetic Orthodox faith, and indeed one of the hallmarks of African faiths, is the veneration of ancestors. Note that the word "veneration" is used, and not "worship." In many Victorian-era and forward anthropology and history books, "Ancestor Worship" is invoked as a "primitive" practice of those unenlightened Third World souls who supposedly think their own forefathers are divinities, until the missionaries of course can set them straight. Ancestor Worship ranks with Taboos and Fertility Symbols as the unholy trinity of a "savage" society a la Frazier and Freud, something that separates "us" from "them." Perhaps if Frazier and Freud had paid a little bit of attention to their own ancestors, they wouldn't have been so quick to write off the practice of ancestor veneration, especially as one can put a fairly "modern" spin on the whole process without violating any spirit of the ancient whole.
You are a product of your ancestry. Within you, on a submolecular level, chemicals turn switches on and off, or have been set permanently, so that you have red hair and blue eyes, or dark or light skin, or a tongue you can curl, or earlobes or left-handedness. These chemical switches didn't get there by coincidence: they are the result of a secret "language" called DNA. Our DNA isn't picked from the ether; it comes directly from our parents. And where did they get theirs? Their parents. And so on, and so forth.... your very body is a book - the book of your family, your people, your identity. You are a reflection of every person who has gone before you, in every time period, on every continent, in every history. Those people live within you just as surely as Grandma says you have Grandpa's eyes. Through heredity, we never die - we live on through our children, and our children's children, forever.
The ancient Egyptians understood their ancestors to be Akhu, a word which can be translated "Shining ones." Why shining? Symbolically it was believed that the spirits of our ancestors could ascend to the heaven, to the starry belly of Nut, and be stars, twinkling down on us. When you go outside at night, look up. Your forefathers will look down, and the circuit is complete. Honor your Akhu, and they will honor you. This is what ancestor veneration is all about - the circle of life, between this realm and the realm of spirit, between birth and death and everything living.
Veneration of our ancestors does not mean pretending Great Grandpa was God. It does mean being conscious of the paths, genetic and otherwise, which converged to bring us to this place at this moment - why we are who we are. Knowing your ancestors is the first part of veneration. Who were they? Why were they? What sorts of people were they, if we can know? This can run the gamut from simple stories to tracing your genealogy. Each person in your family tree is a wealth of information - a contribution to the leaf which is You.
Get to know these people. Whether you like them or not, they are a part of you. Embrace them. Learn from them, their mistakes as well as their accomplishments. The House of Netjer engages in a specific set of rites for Akhu veneration which includes the pouring of ritual water on behalf of those who have gone before us. Make offering to your ancestors, not as gods, but as something less than God and more than human - our potential, as it were, the sum total of our identities - our family. Your ancestors will talk back.
In antiquity, a good way to get to know one's ancestors was to write "letters to the dead" - letters just like you would write to a living person, except these were delivered to a tomb, ostensibly to be read by the spirit of the deceased person to whom they had been addressed. "How are you?" begins one such letter, from a husband to his dead wife. "Is the West treating you well?....May you appear before me as a blessed one...that I may see you fighting for me in a dream." Another letter, this from a wife to her deceased husband, a little more insistent: "As for our serving maid, who is ill....why do you want your threshold to be made desolate? Fight for her - now! Watch over her!" A man writes to a dead friend, to absolve himself of past grief: "Look, it wasn't me who harmed him. Others did it." Others invoke prayers for protection, or just share the news. At the holy city of Abdju (Abydos), thousands upon thousands of such "dead letters," scribed on pots, were buried in the sand before the holy mountains, for thousands of years, creating a cemetery of communication, as it were - so many in fact that the modern day Egyptians call this place "the Mother of Pots."
Akhu (often called Setite Sorcery by outsiders) is the ancient magical tradition of the Followers of Set. In Egypt's heyday, before its conversion to Christianity at the hands of the Roman Empire, magic was commonplace, practised by mortal and vampire alike. Egyptians had several words for magic; the Setites used Heka (literally "magic") to refer to mortal magic, and Ahku ("spells") for their blood sorcery.
Practitioners of Akhu are known as lector-priests, and they believe their magical power is drawn from Set himself. Their practices are near-identical to those of mortal Egyptian sorcerers, involving images, effigies, stories, names and words. Their most important tool, however, is the blasphemy-shrine, a ritual chamber in which the lector-priest defiles the bodies and belongings of the dead in an emulation of Set's blasphemous dismemberment of his murdered brother Osiris. This perversion of traditional Egyptian burial customs unleashes power which fuels the lector-priest's spells, allowing them to perform sorcery without the expenditure of Vitae. The magic need not be performed at the shrine, but it must be maintained for the magic to work.
The sacred book of Set's lore, The Book of Going Forth by Night, contains only a few key instructions for performing Akhu. Most importantly, it details how to construct a blasphemy-shrine, and some of the rituals that can be performed on the dead and their grave goods there. It also contains rituals for creating consecrated copies of itself, for brewing sacramental blood beer, and to "open the gate", or draw directly on the power of the dead to grant energy to the lector-priest, rather than power spells. All other knowledge of Akhu is drawn from the magical lore of Egypt, preserved by the Setites.
The knowledge required to make use of Akhu is vast: not only must a lector-priest understand the Egyptian lore of death, but also know the names of hundreds of gods, seek out the proper knowledge of the ancient Egyptian language, and must honour Set at least once a month in their properly constructed blasphemy-shrine.
"It is one person who ennobles another; a man works for his predecessors, through the desire that what he has done will be embellished by another who shall come after him."
-- from the Teaching for Merikare (Middle Kingdom, Faulkner translation)
"Then said the Majesty of this god [i.e., Pharaoh Isesi]: 'Teach him what has been said in the past; then he will set a good example to the children of the magistrates, and judgment and all exactitude shall enter into him. Speak to him, for there is none born wise.'"
-- from the Maxims of Ptahhotep (Middle Kingdom, Faulkner translation)
"This [funerary offering] is the breath of the mouth, excellent for the noble dead!
It is nothing wearisome. You shall be an imperishable star, a star in 'She-of-a-thousand-(shining)-souls.'"
-- from the stela of Nebipusenwosret (Middle Kingdom, Parkinson translation)
One of the three parts of the soul according to ancient Egyptian belief. A person must have all three parts to live, and if one part died they all died. The Akh is the immortality of a person; the spirit. In Egyptian symbolism it was depicted as a bird or a flame of fire. In some transliterations of the Egyptian language, Akh is written as Akhu, Ikhu, or just Khu
One of the cornerstones of Kemetic Orthodox faith, and indeed one of the hallmarks of African faiths, is the veneration of ancestors. Note that the word "veneration" is used, and not "worship." In many Victorian-era and forward anthropology and history books, "Ancestor Worship" is invoked as a "primitive" practice of those unenlightened Third World souls who supposedly think their own forefathers are divinities, until the missionaries of course can set them straight. Ancestor Worship ranks with Taboos and Fertility Symbols as the unholy trinity of a "savage" society a la Frazier and Freud, something that separates "us" from "them." Perhaps if Frazier and Freud had paid a little bit of attention to their own ancestors, they wouldn't have been so quick to write off the practice of ancestor veneration, especially as one can put a fairly "modern" spin on the whole process without violating any spirit of the ancient whole.
You are a product of your ancestry. Within you, on a submolecular level, chemicals turn switches on and off, or have been set permanently, so that you have red hair and blue eyes, or dark or light skin, or a tongue you can curl, or earlobes or left-handedness. These chemical switches didn't get there by coincidence: they are the result of a secret "language" called DNA. Our DNA isn't picked from the ether; it comes directly from our parents. And where did they get theirs? Their parents. And so on, and so forth.... your very body is a book - the book of your family, your people, your identity. You are a reflection of every person who has gone before you, in every time period, on every continent, in every history. Those people live within you just as surely as Grandma says you have Grandpa's eyes. Through heredity, we never die - we live on through our children, and our children's children, forever.
The ancient Egyptians understood their ancestors to be Akhu, a word which can be translated "Shining ones." Why shining? Symbolically it was believed that the spirits of our ancestors could ascend to the heaven, to the starry belly of Nut, and be stars, twinkling down on us. When you go outside at night, look up. Your forefathers will look down, and the circuit is complete. Honor your Akhu, and they will honor you. This is what ancestor veneration is all about - the circle of life, between this realm and the realm of spirit, between birth and death and everything living.
Veneration of our ancestors does not mean pretending Great Grandpa was God. It does mean being conscious of the paths, genetic and otherwise, which converged to bring us to this place at this moment - why we are who we are. Knowing your ancestors is the first part of veneration. Who were they? Why were they? What sorts of people were they, if we can know? This can run the gamut from simple stories to tracing your genealogy. Each person in your family tree is a wealth of information - a contribution to the leaf which is You.
Get to know these people. Whether you like them or not, they are a part of you. Embrace them. Learn from them, their mistakes as well as their accomplishments. The House of Netjer engages in a specific set of rites for Akhu veneration which includes the pouring of ritual water on behalf of those who have gone before us. Make offering to your ancestors, not as gods, but as something less than God and more than human - our potential, as it were, the sum total of our identities - our family. Your ancestors will talk back.
In antiquity, a good way to get to know one's ancestors was to write "letters to the dead" - letters just like you would write to a living person, except these were delivered to a tomb, ostensibly to be read by the spirit of the deceased person to whom they had been addressed. "How are you?" begins one such letter, from a husband to his dead wife. "Is the West treating you well?....May you appear before me as a blessed one...that I may see you fighting for me in a dream." Another letter, this from a wife to her deceased husband, a little more insistent: "As for our serving maid, who is ill....why do you want your threshold to be made desolate? Fight for her - now! Watch over her!" A man writes to a dead friend, to absolve himself of past grief: "Look, it wasn't me who harmed him. Others did it." Others invoke prayers for protection, or just share the news. At the holy city of Abdju (Abydos), thousands upon thousands of such "dead letters," scribed on pots, were buried in the sand before the holy mountains, for thousands of years, creating a cemetery of communication, as it were - so many in fact that the modern day Egyptians call this place "the Mother of Pots."
Akhu (often called Setite Sorcery by outsiders) is the ancient magical tradition of the Followers of Set. In Egypt's heyday, before its conversion to Christianity at the hands of the Roman Empire, magic was commonplace, practised by mortal and vampire alike. Egyptians had several words for magic; the Setites used Heka (literally "magic") to refer to mortal magic, and Ahku ("spells") for their blood sorcery.
Practitioners of Akhu are known as lector-priests, and they believe their magical power is drawn from Set himself. Their practices are near-identical to those of mortal Egyptian sorcerers, involving images, effigies, stories, names and words. Their most important tool, however, is the blasphemy-shrine, a ritual chamber in which the lector-priest defiles the bodies and belongings of the dead in an emulation of Set's blasphemous dismemberment of his murdered brother Osiris. This perversion of traditional Egyptian burial customs unleashes power which fuels the lector-priest's spells, allowing them to perform sorcery without the expenditure of Vitae. The magic need not be performed at the shrine, but it must be maintained for the magic to work.
The sacred book of Set's lore, The Book of Going Forth by Night, contains only a few key instructions for performing Akhu. Most importantly, it details how to construct a blasphemy-shrine, and some of the rituals that can be performed on the dead and their grave goods there. It also contains rituals for creating consecrated copies of itself, for brewing sacramental blood beer, and to "open the gate", or draw directly on the power of the dead to grant energy to the lector-priest, rather than power spells. All other knowledge of Akhu is drawn from the magical lore of Egypt, preserved by the Setites.
The knowledge required to make use of Akhu is vast: not only must a lector-priest understand the Egyptian lore of death, but also know the names of hundreds of gods, seek out the proper knowledge of the ancient Egyptian language, and must honour Set at least once a month in their properly constructed blasphemy-shrine.
Forget the politics of Afro-centric vs. Caucasian arguable points of view,
but consider the DNA science -
but consider the DNA science -
Pharaonic blood ties
The Egyptians have tested autosomal and Y-DNA markers of three Pharaohs of the 18th dynasty : Amenhotep III, his son Akhenaten and grandson Tutankhamun. The aim was to determine the cause of death of Tutankhamun, who died at age 19. It appears to have been malaria.
Although not yet published officially, the Y-DNA results were said to confirm the paternity between the Pharaohs. The video from Discovery Channel shows the Y-STR results*, which appear to be R1b and indeed the European R1b1b2 rather than the Levantine/Egyptian R1b1a. R1b1b2 is quite rare in modern Egypt (2% of the population) and was assumed to have come mostly through the Greek and Roman occupation. R1b1a makes up 4% of the Egyptian male lineages and dates from the Paleolithic.
The 18th dynasty (starting in 1570 BCE) follows the period of Indo-European expansion to Europe (4300-2000 BCE), India, Persia and the Middle-East (1700-1500 BCE). The Hittites took over central Anatolia from 1750 BCE, and the Mitanni (of Indo-Iranian origin) ruled Syria from circa 1500 BCE.
Egypt's 18th dynasty inaugurated the New Kingdom after the Second Intermediate Period, when the Hyksos("foreign rulers") took over power between 1650 and 1570 BCE. It is very possible that the 18th Dynasty was of Hyksos origin, which could be Hittite or of other Indo-European origin. The Hyksos were described as bowmen and cavalrymen wearing the cloaks of many colors associated with the mercenary Mitanni. This strongly suggest an Indo-European origin indeed, as the steppe people were mounted archers, and the Mitanni are of proven IE origin.
http://dsc.discovery.com/videos/king-tut-unwrapped-king-tuts-paternal-line.html
http://archiver.rootsweb.ancestry.com/th/read/GENEALOGY-DNA/2010-02/1266545829
R1b1b2 is also common in Anatolia. According to the Indo-European migration theory, R1b1b2 originated either in Anatolia or around the Caucasus, then migrated to Europe, probably via the Pontic steppes. The Hittite invasion of Egypt is a well documented fact. It remains completely possible that the Indo-European Hittites created a new dynasty in Egypt.
The Egyptians have tested autosomal and Y-DNA markers of three Pharaohs of the 18th dynasty : Amenhotep III, his son Akhenaten and grandson Tutankhamun. The aim was to determine the cause of death of Tutankhamun, who died at age 19. It appears to have been malaria.
Although not yet published officially, the Y-DNA results were said to confirm the paternity between the Pharaohs. The video from Discovery Channel shows the Y-STR results*, which appear to be R1b and indeed the European R1b1b2 rather than the Levantine/Egyptian R1b1a. R1b1b2 is quite rare in modern Egypt (2% of the population) and was assumed to have come mostly through the Greek and Roman occupation. R1b1a makes up 4% of the Egyptian male lineages and dates from the Paleolithic.
The 18th dynasty (starting in 1570 BCE) follows the period of Indo-European expansion to Europe (4300-2000 BCE), India, Persia and the Middle-East (1700-1500 BCE). The Hittites took over central Anatolia from 1750 BCE, and the Mitanni (of Indo-Iranian origin) ruled Syria from circa 1500 BCE.
Egypt's 18th dynasty inaugurated the New Kingdom after the Second Intermediate Period, when the Hyksos("foreign rulers") took over power between 1650 and 1570 BCE. It is very possible that the 18th Dynasty was of Hyksos origin, which could be Hittite or of other Indo-European origin. The Hyksos were described as bowmen and cavalrymen wearing the cloaks of many colors associated with the mercenary Mitanni. This strongly suggest an Indo-European origin indeed, as the steppe people were mounted archers, and the Mitanni are of proven IE origin.
http://dsc.discovery.com/videos/king-tut-unwrapped-king-tuts-paternal-line.html
http://archiver.rootsweb.ancestry.com/th/read/GENEALOGY-DNA/2010-02/1266545829
R1b1b2 is also common in Anatolia. According to the Indo-European migration theory, R1b1b2 originated either in Anatolia or around the Caucasus, then migrated to Europe, probably via the Pontic steppes. The Hittite invasion of Egypt is a well documented fact. It remains completely possible that the Indo-European Hittites created a new dynasty in Egypt.
EMERALD TABLET
Take
thou, O THOTH, all of your wisdom. Take all your records, Take all your
magic. Go thou forth as a teacher of men. Go thou forth reserving the
records until in time LIGHT grows among men. LIGHT shalt thou be all
through the ages, hidden yet found by enlightened men. Over all Earth,
give WE ye power, free thou to give or take it away. Gather thou now the
sons of Atlantis. Take them and flee to the people of the rock caves.
Fly to the land of the Children of KHEM.
Formless am I to the Light-Soul,
formless yet shining with light.
Know I the bonds of the darkness
must shatter and fall before light.
Now give I this wisdom.
Free may ye be, O man,
living in light and in brightness.
Turn not they face from the Light.
Thy soul dwells in realms of brightness.
Ye are a child of the Light.
Turn thy thoughts inward not outward.
Find thou the Light-Soul within.
Know that thou art the MASTER.
All else is brought from within.
Grow thou to realms of brightness.
Hold thou thy thought on the Light.
Know thou art one with the Cosmos,
a flame and a Child of the Light.
Look to the LIGHT! O my brother.
Open and ye shall receive.
Press on through the valley of darkness.
Overcome the dweller of night.
Keep ever thine eyes of the LIGHT-PLANE,
and thou shalt be One with the LIGHT.
Man is in process of changing
to forms that are not of this world.
Grows he is time to the formless,
a plane on the cycle above.
Know ye, ye must become formless
before ye are with the LIGHT,
Seek ye, O man, to find the great pathway
that leads to eternal LIFE as a SUN.
Draw ye away from the veil of the darkness.
Seek to become a Light in the world.
Make of thyself a vessel for Light,
a focus for the Sun of this space.
Lift thou thine eyes to the Cosmos.
Lift thou thine eyes to the Light.
Speak in the words of the Dweller,
the chant that calls down the Light.
Sing thou the song of freedom.
Sing thou the song of the Soul.
Create the high vibration
that will make thee One with the Whole.
Blend all thyself with the Cosmos.
Grow into ONE with the Light.
Be thou a channel of order,
a pathway of LAW to the world.
Thy LIGHT, O man, is the great LIGHT,
shining through the shadow of flesh.
Free must thou rise from the darkness
before thou art One with the LIGHT.
Put forth thy effort in gaining LIGHT
on the pathway of Life.
Seek to be One with the SUN/state.
Seek to be solely the LIGHT.
Hold thou thy thought on the Oneness
of Light with the body of man.
Know that all is Order from Chaos
born into light.
Light is life, for without the great Light
nothing can ever exist.
Know ye, that in all formed matter,
the heart of Light always exists.
Aye, even though bound in the darkness,
inherent Light always exists.
List ye, O man, to the words of my wisdom,
list to the voice of Thoth, the Atlantean.
Conquered have I the Law of time-space.
Knowledge have I gained of the future of time.
Know I that man in his movement through s
pace-time shall ever be One with the All
Know ye, O man,
that all of the future is an open book
to him who can read.
All effect shall bring forth its causes
as all effects grew from the first cause.
Know ye the future is not fixed or
stable but varies as cause brings forth an effect.
Look in the cause thou shalt bring into being,
and surely thou shalt see that all is effect.
Great is the secret yet easy to master,
giving to thee the mastery of time.
When upon thee death fast approaches,
fear not but know ye are master of Death.
Relax thy body, resist not with tension.
Place in thy heart the flame of thy Soul.
Swiftly then sweep it to the seat of the triangle.
Hold for a moment, then move to the goal.
This, thy goal, is the place between thine eyebrows,
the place where the memory of life must hold sway.
Hold thou thy flame here in thy brain-seat
until the fingers of Death grasp thy Soul.
Then as thou pass through the state of transition,
surely the memories of life shall pass, too.
Then shalt the past be as one with the present.
Then shall the memory of all be retained.
Free shalt thou be from all retrogression.
The things of the past shall live in today.
Now ye assemble, my children,
waiting to hear the Secret of Secrets
which shall give ye power to unfold the God-man,
give ye the way to Eternal life.
Plainly shall I speak of the Unveiled Mysteries.
No dark sayings shall I give unto thee.
Open thine ears now, my children.
Hear and obey the words that I give.
Formless am I to the Light-Soul,
formless yet shining with light.
Know I the bonds of the darkness
must shatter and fall before light.
Now give I this wisdom.
Free may ye be, O man,
living in light and in brightness.
Turn not they face from the Light.
Thy soul dwells in realms of brightness.
Ye are a child of the Light.
Turn thy thoughts inward not outward.
Find thou the Light-Soul within.
Know that thou art the MASTER.
All else is brought from within.
Grow thou to realms of brightness.
Hold thou thy thought on the Light.
Know thou art one with the Cosmos,
a flame and a Child of the Light.
Look to the LIGHT! O my brother.
Open and ye shall receive.
Press on through the valley of darkness.
Overcome the dweller of night.
Keep ever thine eyes of the LIGHT-PLANE,
and thou shalt be One with the LIGHT.
Man is in process of changing
to forms that are not of this world.
Grows he is time to the formless,
a plane on the cycle above.
Know ye, ye must become formless
before ye are with the LIGHT,
Seek ye, O man, to find the great pathway
that leads to eternal LIFE as a SUN.
Draw ye away from the veil of the darkness.
Seek to become a Light in the world.
Make of thyself a vessel for Light,
a focus for the Sun of this space.
Lift thou thine eyes to the Cosmos.
Lift thou thine eyes to the Light.
Speak in the words of the Dweller,
the chant that calls down the Light.
Sing thou the song of freedom.
Sing thou the song of the Soul.
Create the high vibration
that will make thee One with the Whole.
Blend all thyself with the Cosmos.
Grow into ONE with the Light.
Be thou a channel of order,
a pathway of LAW to the world.
Thy LIGHT, O man, is the great LIGHT,
shining through the shadow of flesh.
Free must thou rise from the darkness
before thou art One with the LIGHT.
Put forth thy effort in gaining LIGHT
on the pathway of Life.
Seek to be One with the SUN/state.
Seek to be solely the LIGHT.
Hold thou thy thought on the Oneness
of Light with the body of man.
Know that all is Order from Chaos
born into light.
Light is life, for without the great Light
nothing can ever exist.
Know ye, that in all formed matter,
the heart of Light always exists.
Aye, even though bound in the darkness,
inherent Light always exists.
List ye, O man, to the words of my wisdom,
list to the voice of Thoth, the Atlantean.
Conquered have I the Law of time-space.
Knowledge have I gained of the future of time.
Know I that man in his movement through s
pace-time shall ever be One with the All
Know ye, O man,
that all of the future is an open book
to him who can read.
All effect shall bring forth its causes
as all effects grew from the first cause.
Know ye the future is not fixed or
stable but varies as cause brings forth an effect.
Look in the cause thou shalt bring into being,
and surely thou shalt see that all is effect.
Great is the secret yet easy to master,
giving to thee the mastery of time.
When upon thee death fast approaches,
fear not but know ye are master of Death.
Relax thy body, resist not with tension.
Place in thy heart the flame of thy Soul.
Swiftly then sweep it to the seat of the triangle.
Hold for a moment, then move to the goal.
This, thy goal, is the place between thine eyebrows,
the place where the memory of life must hold sway.
Hold thou thy flame here in thy brain-seat
until the fingers of Death grasp thy Soul.
Then as thou pass through the state of transition,
surely the memories of life shall pass, too.
Then shalt the past be as one with the present.
Then shall the memory of all be retained.
Free shalt thou be from all retrogression.
The things of the past shall live in today.
Now ye assemble, my children,
waiting to hear the Secret of Secrets
which shall give ye power to unfold the God-man,
give ye the way to Eternal life.
Plainly shall I speak of the Unveiled Mysteries.
No dark sayings shall I give unto thee.
Open thine ears now, my children.
Hear and obey the words that I give.
Dragon Legacy, 162
DRAGON QUEEN SOBEK
Sobekneferu was the last truly royal princess of the 12th
dynasty. Amenemhat's Great Royal Wife and mother to his main heirs was named
A'at. We must assume from her title that Nubheteptycred was a younger full
sister of Aat's, or a daughter of Nefer'henut, a sister of Mereret II. Mereret
was the Great Royal Wife of Senwosre III. Only at Aat's death could another
sister or half-sister have become the chief queen. Sobek was one of two sisters,
her other sibling being named Sithathorre. During the 13 years that her brother
ruled, his Chief Queen was Sobek's (half?) sister, Ptahneferu.
At the death of her half-brother/husband? and his queen, she found herself with two options. She could marry and become the ancestress of a new dynasty, or take the throne herself. It may be she chose the latter because she was past the child-bearing age. Or, like Hatshepsut some three hundred years later, may have deemed any living princes as not being royal enough. Whatever her reasons, she ruled for 3 years and 10 months. With her death, the 13th Dynasty commenced with a new line of kings that may have been children of a secondary wife of Amunemhat III. Some egyptologist suggest she may have been the wife of Sekhemre Khutowy Amunemhat Sobekhotep I, the founder of Dynasty 13. No evidence for this is to be found.
Althought this woman had a short reign, she was active in the delta area, building temples and furthering agriculture. She may also be responsible for the completion of the labyrinth that her father built and was nearing completion when he died. This monarch, unlike Hatshepsut, was under no dillusions that she could fool anyone about her sex. There is not one statue or drawing depicting her as a man. An uninvestigated pyramid of this era in the fayoum is thought to be hers. It has been described as technically advanced in concept.
The croc god whose cult was associated with the Faiyum Oasis as welll as the city of Crocodopolis (Egyptian city of Shedyet), southwest of Memphis, where there was a major temple of Sobek. The croc god rose to prominence in the Twelfth Dynasty, about the time of the female queen Sobek-nofru, the daughter of Amenemhet III, whose name honors the god. She was the daughter of Amenemhet III, and the sister of his successor Amenemhet IV, and ruled for three years around 1800 BC. Sobek-nofru is believed to have completed the fabled labyrinth monument at Hawara in the Faiyum Oasis, following the death of her father and brother. Following her death, which wound up both the Twelfth Dynasty and the Middle Kingdom period, the cult of Sobek continued through into the Second Intermediary Period, with no less than five kings with names honouring Sobek. The croc god's cult waned thereafter, but was revived towards the end of the Eighteenth Dynasty in the New Kingdom by king Horemheb. It then probably continued on through into the reigns of Rameses I and Seti I, hence the latter's name, since the evil god Set, brother of Osiris, was seen as the father of Sobek. Read more: http://wesleytyler.com/2009/11/antiquities-from-illegal-pit-digging-in.html#ixzz1HCaTDdky
At the death of her half-brother/husband? and his queen, she found herself with two options. She could marry and become the ancestress of a new dynasty, or take the throne herself. It may be she chose the latter because she was past the child-bearing age. Or, like Hatshepsut some three hundred years later, may have deemed any living princes as not being royal enough. Whatever her reasons, she ruled for 3 years and 10 months. With her death, the 13th Dynasty commenced with a new line of kings that may have been children of a secondary wife of Amunemhat III. Some egyptologist suggest she may have been the wife of Sekhemre Khutowy Amunemhat Sobekhotep I, the founder of Dynasty 13. No evidence for this is to be found.
Althought this woman had a short reign, she was active in the delta area, building temples and furthering agriculture. She may also be responsible for the completion of the labyrinth that her father built and was nearing completion when he died. This monarch, unlike Hatshepsut, was under no dillusions that she could fool anyone about her sex. There is not one statue or drawing depicting her as a man. An uninvestigated pyramid of this era in the fayoum is thought to be hers. It has been described as technically advanced in concept.
The croc god whose cult was associated with the Faiyum Oasis as welll as the city of Crocodopolis (Egyptian city of Shedyet), southwest of Memphis, where there was a major temple of Sobek. The croc god rose to prominence in the Twelfth Dynasty, about the time of the female queen Sobek-nofru, the daughter of Amenemhet III, whose name honors the god. She was the daughter of Amenemhet III, and the sister of his successor Amenemhet IV, and ruled for three years around 1800 BC. Sobek-nofru is believed to have completed the fabled labyrinth monument at Hawara in the Faiyum Oasis, following the death of her father and brother. Following her death, which wound up both the Twelfth Dynasty and the Middle Kingdom period, the cult of Sobek continued through into the Second Intermediary Period, with no less than five kings with names honouring Sobek. The croc god's cult waned thereafter, but was revived towards the end of the Eighteenth Dynasty in the New Kingdom by king Horemheb. It then probably continued on through into the reigns of Rameses I and Seti I, hence the latter's name, since the evil god Set, brother of Osiris, was seen as the father of Sobek. Read more: http://wesleytyler.com/2009/11/antiquities-from-illegal-pit-digging-in.html#ixzz1HCaTDdky
http://manuampim.com/hatshepsut_exhibit06.html
http://onlinelibrary.wiley.com/doi/10.1002/9780470773758.oth1/pdf
Art by Iona Miller
Sothic Cycle
For thousands of years the Egyptians used two calendars for
record-keeping. One was an official calendar used by the civil
service, and the other was a temple calendar used by the priesthood.
The official or civil calendar was a solar one with 365 days, in 12
months of 30 days each with an extra 5 days added on. It did not have
the additional quarter of a day which we regulate by having a leap
year every 4 years.
The religious or temple calendar was not solar but Sothic, that is a
calendar governed by the star Sirius. (To the Egyptians Sirius was
Sorpet or Sopdet and hence to the Greeks Sothis.) It did include the
extra quarter day, and its year was 365 : 25 days.
The marker for the Sothic calendar was the heliacal - just before dawn
- rising of Sirius. At one point in each cycle, just before dawn
Sirius rose above the horizon in a direct line with the sun and the
two calendars, solar and Sothic, synchronised.
For reasons that are clear to astronomers but not to many who try to
explain them, and highly complex, to do with the different lengths of
time of the earth's rotation on its axis, its orbit round the sun, the
precession of the equinoxes, and the apparent orbit of Sirius, Sothis
rises above the horizon a little under four minutes earlier each day.
The result is that the two calendars drift apart by 6 hours, a quarter
of a day, each year. They are thus apart by 1 day every 4 years, so 5
days after 20 years, 25 days in a century, 250 days in a millennium,
and a year apart after 1460/61 years.
So the Sothic (or Siriac) calendar of the priesthood and the solar
calendar of the civil bureaucracy coincide only once in every 1460
Sothic and 1461 solar years.
But they can APPEAR to be only one year apart.
For thousands of years the Egyptians used two calendars for
record-keeping. One was an official calendar used by the civil
service, and the other was a temple calendar used by the priesthood.
The official or civil calendar was a solar one with 365 days, in 12
months of 30 days each with an extra 5 days added on. It did not have
the additional quarter of a day which we regulate by having a leap
year every 4 years.
The religious or temple calendar was not solar but Sothic, that is a
calendar governed by the star Sirius. (To the Egyptians Sirius was
Sorpet or Sopdet and hence to the Greeks Sothis.) It did include the
extra quarter day, and its year was 365 : 25 days.
The marker for the Sothic calendar was the heliacal - just before dawn
- rising of Sirius. At one point in each cycle, just before dawn
Sirius rose above the horizon in a direct line with the sun and the
two calendars, solar and Sothic, synchronised.
For reasons that are clear to astronomers but not to many who try to
explain them, and highly complex, to do with the different lengths of
time of the earth's rotation on its axis, its orbit round the sun, the
precession of the equinoxes, and the apparent orbit of Sirius, Sothis
rises above the horizon a little under four minutes earlier each day.
The result is that the two calendars drift apart by 6 hours, a quarter
of a day, each year. They are thus apart by 1 day every 4 years, so 5
days after 20 years, 25 days in a century, 250 days in a millennium,
and a year apart after 1460/61 years.
So the Sothic (or Siriac) calendar of the priesthood and the solar
calendar of the civil bureaucracy coincide only once in every 1460
Sothic and 1461 solar years.
But they can APPEAR to be only one year apart.
