SHAMANIC WISDOM IN THE PYRAMID TEXTS: THE MYSTICAL TRADITION OF ANCIENT EGYPT PDF, EPUB, EBOOK

Jeremy Naydler | 480 pages | 28 Jan 2005 | Inner Traditions Bear and Company | 9780892817559 | English | Rochester, VT, United States ANCIENT EGYPT : The Cannibal Hymn in the tomb of Pharaoh Unis

As soon as creation manifests, Maat is present, but evil too. The order of creation is therefore not inert, but dynamic. It is a battle-ground between opposed powers, endangering its balance or even treatening its unity. However, even death is not the end, for to end is to be able to begin again. Indeed, the actual presence of "isefet", "evil" or anti-life in creation is given by the god Seth. His "birth" only " disturbs the harmonious development of creation, wherein each pair of gods only produced one other pair. Thus the birthday of Seth is the beginning of confusion. The idea of Seth's disorderly entry into the world appears to be already evidenced in the Pyramid Texts. On the contrary. For Hornung, chaos is first of all non- existence, in the sense of absence of being. In my reading, the virtual adverb clause of the Ancient Egyptians refers to another pre-creational mode of being, a potential existence or virtual reality out of which the "first time" and actual existence emerge. This is a nothingness becoming something. These relationships between pre-creation and the place of Re after dusk is as explicit as the bond between the god of confusion, Seth, and the terrible giant-snake Apophis, who, each night again, tries to destroy Re. Seth could be of immense help and called "the Eldest Sorcerer", for he was the only one who controlled this mythical beast of chaos cf. Amduat , VIIth Hour. Chaos potential "negative" existence is imaged as a darkness divided by pylons, pillars, fields, hours, gates Only with the proper words of power "hekau" could the demons be driven away and these gates be opened. He who was on the Solar Bark existed together with Osiris in eternal light, jubilation and an everlasting life of plenty and more. In the New Kingdom Books of the Netherworld , the Solar Bark is visualized as travelling through the darkness of the "Duat" or Netherworld , surrounded with light. Deep down the pathway of this Bark of Millions of Years, the Ancient Egyptians placed the "hetemit", the "place of destruction". Each night again, the soul of Re and the body of Osiris , the noble dead, gods and goddesses and the dreaming are again confronted with the nightly underworld, separated from the realm of waking existence not Earth, not sky. Each dawn, all gods, goddesses, deceased and living alike are reborn with Re by having travelled with him on the celestial Nile, the Milky Way, radically protected from the corrosive powers of evil by the Bark of Millions. In this way, the "night" represented a particular ritual dealing with the spiritual regeneration of the soul as sleep rejuvenates the body. This force is not constant but needs to be regenerated each night cf. As death is conquered, no scenes of dying itself or its pains were depicted. This is the soul of Nun, or the latent, dormant Atum. In the Nun, Atum autogenerates for his own pleasure and immediately and simultaneously gives birth to Shu and Tefnut. This is the first tume "zep-tepi" which ends when the risen land Ta-Tenen emerges and a firm foundation for creation manifests. Creation is like the daily rising of the Sun, Re. The cycle of the Sun being an imaginal representation eternal repetition and self-creation. Re travels from Day to Night and returns every morning anew and fresh. Souls need to be on or near the Bark of Millions. In the first Dynasty, the usual iconography of Ptah, the god of Memphis, was already established in embryo. On the calcite bowl from Tarkhan, we see Ptah as anthropomorphic, smooth-headed, dressed in a high-collared garment with a tassel holding a sceptre of authority never was Ptah depicted otherwise , standing in an open kiosk or "naos". His austere presence on the temple walls of all kingdoms is obvious and hardly deviates from this early appearance. Although the form of deities changed, Ptah remained the same. His form is a metaphor for stability, continuity, fertility and authoritative command, the main features of Pharaonic kingship. However, his name was not written with any determinative for "divinity" until the New Kingdom. The three phonograms of his name "p", "t" and "h" sufficed. Its most probable etymology being the root-word of later verbs meaning "to sculpture", "to fashion". His head is enveloped in a tightly-fitting skull cap, that leaves only his face and ears to view with forearms emerging from a linen wrapping that moulds itself closely around his form compare it with the Heb Sed-garment of Pharaoh. In the Old Kingdom, the high priest of Ptah was called "wer kherep hemut" or "supreme leader of craftsmanship", indicating that Ptah, "he with the beautiful face", was the god of skills, design, sculpture and the making or creating of something in general also the art of well formed speech. In the Heliopolitan texts, he is hardly mentioned, although Ptah is present during the crucial life-restoring "Ritual of Opening the Mouth" performed on statues and the mummy. Ptah had however no other major role to play in the funerary rituals except as the composite deity Ptah-Sokar, who ruled the Duat. Although Ptah created everything and was the god of the most ancient and holy town of Ancient Egypt were all Pharaohs were coronated , he nevertheless had no personal cycle of legends. Hymn to Ptah Hail to You, You who are great and old, ta-Tenen, father of the gods, the great god from the first primordial time who fashioned humanity and made the gods, who began evolution in primordial times, first one after whom everything that appeared developed. He who made the sky as something that his heart has created, who raised it by the fact the Shu supported it, who founded the Earth through that which he himself has made, who surrounded it with Nun and the sea, who made the Duat and gratified the dead, who caused Re to travel there in order to resuscitate them as Lord of Eternity and Lord of Boundlessness, Lord of Life. He who lets the throat breathe and gives air to every nose, who with his food keeps all humanity alife, to whom lifetime, more precisely, limitation of time and evolution are subordinate, through whose utterance one lives. He who creates the offerings for all the gods in his guise the great Nile, Lord of Eternity to whom boundlessness is subordinate, breath of life for everyone who conducts the king to his great seat in his name : "King of the Two Lands". LINE 48 : horizontal is the heading of the theology of Memphis. The inscriptions in LINES 49a - 52a are each followed by a special determinative showing the iconographic form of Ptah standing in a shrine. They manifest "in" Ptah, i. All pan is in en Ptah theos : pan-en- theism. The deities next to Ptah represent operational laws of creation natural differentials , and of them, only Atum touches pre-temporal and pre- spatial pre-creation. Their names are so many "divine words" thought and spoken by Ptah. Creation and every thing in it are so many theophanies of Ptah as supreme creator through mind and speech. The spirito-political power of Pharaoh is modelled upon this mental and verbal theology and vice versa. Is this why Ptah's representation never changed? Did he represent the all-encompassing "balance" of every duality the "Two Lands" , as did Pharaoh and his Residence the point of focus of the Egyptian state. It is likely so. There comes into being by the tongue. It is as the image of Atum. Ptah is the very great, who gives life to all the gods and their kas. It all in this heart and by this tongue. The simultaneity of the mental subjective and material objective sides of the cognitive process, is indicated by the use of symmetrical writing. The "heart" of Ptah is not a "nous" devoid of context, i. It is too early for that. Rather, the contents of mind the divine words simultaneously move Ptah's tongue. Formal and material poles come together in Ptah's continuous actions, the overseeing "Great Throne" of Ptah. Frankfort wrote : "For such 'creative speech' turns each divine word into the causa materialis , causa formalis and causa movens of an element of creation all in one. The mental process suggested here is proto-rational, and aims at establishing a solid case for ongoing creative speech and the ontic supremacy of Ptah as "very great" while allowing, consistent with henotheism, other deities to exist as such "in" Ptah. Power came into being in the heart and by the tongue and in all limbs, in accordance with the teaching that it the heart is in all bodies and it the tongue is in every mouth of all gods, all men, all flocks, all creeping things and whatever lives ; thinking whatever the heart wishes and commanding whatever the tongue wishes! Horus is an epiphany of Ptah's mind. Thoth of Ptah's tongue. The art of divine speech, connected with Egyptian magic , is epiphanized as "Thoth", the god of writing, learning, wisdom, magic, healing arts etc. All these beings are created by Ptah in Ptah while in the material process of speaking his immaterial mind. No mythical event is invoked, but only the fact that Ptah thinks and creates when he speaks. Although the accomplishment of this amazing mentalizing proto-rational theology is impressive, the "form of Atum" proves also to be its ultimate limitation. For Ptah is unable to create the world without Atum. Although the "form of Atum" also exists outside creation "in the mind of Ptah", paradoxically, the "mind of Ptah" always creates "in the form of Atum". The concept here is concrete, not formal or decontextualized Atum is the "form" used by Ptah to create everything by speaking divine words. The "form of Atum" is a rest of mythical and pre-rational thought proto-rationality cannot eliminate without formal reason. According to Hare , "this text is written with special care to emphasize the intimacy, indeed the simultaneity and mutual implication of the intellective and the corporeal. We have to wait for Greek rational thought for this. Shabaka Stone : line 58 " 58 There came the saying that Atum, who created the gods, said concerning Ptah-Tenen : 'He gave birth to the gods. The distinction between "to create" scarab and "to give birth to" three skins tied together at the top is pertinent. Ptah gives birth and life to everything. Atum creates as does the Sun in Heliopolis, Khepera was the self-creative aspect of Re. The creator-god Atum-Re of Heliopolis is not set aside. He is still the ever-spliting alternation-point between pre-creation and his Ennead or set of laws fashioning creation. Everything is created "in his image", but the latter rises in the heart and by the tongue of Ptah, the ultimate cognitive cause of every thing. Thus Thoth knew and recorded that he is the mightiest of the gods. Thus Ptah was satisfied after he had made all things and all divine words. Thoth who is Ptah's tongue knows and records Ptah's greatness. This act of self-reflection of the supreme being triggers his satisfaction, for he saw that it was good. It is true the theology of Memphis probably used the Heliopolitan theology to develop its own interpretation of the "heart" the later Greek "logos". Here Ptah encompassed both the pre- creational, creative and created phases of cosmogony being both Nun, Atum-Re and the Enneads and created everything with his word and by means of his creative speech. In the Feudal Age, when non-royals could also ascend, the authoritative command generated access, assistance cf. It was a command which generated its object for those who spoke the proper words. This creative speech is able to realize itself automatically and establish the peace needed by the Two Lands. When spoken, "justice is done to him who does what is loved". Also consult : On the Creative Verb in Kemet. Both Nun and Atum were called "father of the gods". Atum, the "Lord of Creation", was the self-created, fugal god of creation, self-emerging out of this primordial ocean. If we understand him as "first cause" actuality , then Nun, as naught, is "ultimate cause" potential, capacity. Hence, if Atum is eternally moving, Nun is for ever unmoved and hence cultless. At dusk, Atum-Re declines towards the Netherworld, 40 to return, at dawn, as new and as fresh as a child Harpocrates. This cycle is repeated for ever. Atum is never present as stable, motionless or fixated. Even before the first time, he is deemed floating in the primordial waters. The unity he represents is "on its way" and fugal, i. Floating in Nun, Atum is alone and virtual, the sheer "soul" capacity of chaos to lighten up its darkness. Now what do we read in the theology of Memphis? Nun and Atum are manifestations of Ptah who, like Atum, is also depicted as human. Although the meaning of his name is unknown, it might be derived from the verb "to make", "to create". Hence, there is no outside of Ptah. Everywhere Ptah is present to unite differences. Nothing steps outside him cf. Insofar as he is understood as "on the Great Throne", Ptah is to be found in everything, before everything and giving birth to what created everything. All the deities are "in" him, he is Nun and Atum and the Ennead. Everything is part of Ptah. In the Memphis Theology , this relates to his unity, which is mentioned more than once. So Ptah is truly called "Lord of Eternity". However, he foremost manifests himself : as chaos, as creator, as creation, as every element in creation. In all these modes of being, he is the same Ptah "on the Great Throne". Instead of focusing on Ptah's absolute essence outside of all possible manifestation, unveiling or disclosure as in the apophatic theology of ps. Ptah is always working to bring all to unity and contentment. The transcendence evident in Ptah is Ptah-Nun and this aspect is absolutely inert. Hence, this pan-en-theism is also a proto-rational henotheism as in Theban theology in its rational form, as in Sufism , the most active part of The God is His absolutely transcendent essence. Judaism, Christianity, Islam or more than one Deity polytheism - cf. It may be understood as the most subtle, fiery, logoic part of nature cf. This rather technical position can be found in most mysticisms. These positions may be developed using all modes of cognition. The less developed such a mode of thought is, the more likely unsolvable problems will arise. For example, the questions : "Were does the heart and tongue of Ptah come from? How is his mind and speech possible? Why are his thoughts and material creations simultaneous? This Great One of Ancient Egyptian theology is either :. The thoughts of Ptah are simultaneous with this physical manifestation. In all cases, overall unity of being is reached by all-comprehensiveness : both Amun-Re and Ptah are before, during and after creation. Their unity does not hamper the existence of other deities, considered "in" them the Aten is the exception here. In that respect, for the Memphites, these deities are recuperated as so many "divine words" compare this with the role of the Most Beautiful Names of Allah in Sufism. Only drastic approaches like the New Solar Theology and Akhenaten's Aten Religion have tried to do away with the hidden implication of myth. But Amarna has surely failed to deliver its prime aim, namely to deny darkness and the old pantheon its constitutive role in later Egyptian ideas about creation as it had always done and continued to do. Hence, Ancient Egyptian theology as such never attained the level of rational discourse. Nevertheless, from the beginning, Egyptian religion was aware of the existence of a unique, divine power or god "nTr" which is inaccessible to the human spirit. This unique divine power remained nameless everything else could be objectified through its "rn", "ren" or "name". Gadalla is the author of twenty two published internationally acclaimed books about the various aspects of the Ancient Egyptian history and civilization and its influences worldwide. From his early childhood, Gadalla pursued his Ancient Egyptian roots with passion, through continuous study and research. Since , he has dedicated and concentrated all his time to researching and writing. Account Options Sign in. Top charts. New arrivals. Part I: The Hidden Treasure consists of two chapters: Chapter 1: Egyptian Mysticism and Islamized Sufism will cover the differences between dogmatic and mystical routes and how ancient Egypt is the source of Sufism and alchemy. Part II: Transformation From Dust To Gold consists of five chapters—3 through 7: Chapter 3: The Alchemist Way will cover the source of alchemy as being Ancient Egypt; and the progression along the alchemist way; and the role of a guide in the process. Chapter The Egyptian Spirited Fairs Mouleds will cover the main elements of a typical festival Chapter Egyptian Themes of Saint's Nick Traditional Festivities will cover a comparison between the commonly known Saint Nick's Christmas traditions with a typical Ancient Egyptian festival of a folk-saint. The Latin Calendar. Reviews Review policy and info. Published on. The same goes for the journey of the soul through the underworld the Egyptian Dwat which we meet both in the shamanic literature and in so many ancient Egyptian texts. In , E. Dodds published a groundbreaking study of the ancient Greeks, The Greeks and the lrrational , in which he argued, amongst other things, that there was an influx of shamanic influences into the Greek world during the seventh and sixth centuries BC. He believed that the source of these influences was to be found in the northern tribes of Scythia to the west of the Black Sea and Thrace, which themselves had come under the influence of the shamanic culture of Siberian tribes much further north. His reasoning was that, during the seventh and sixth centuries, Greek colonies were being established and beginning to flourish all around the Black Sea. It was at this time that stories began to appeal of seers, magical healers and religious teachers all exhibiting shamanic traits, and all linked with the north. So, for example, out of the north came Abaris, riding on an arrow as did the Buryat shamans of Siberia. Bladud, whom the Greeks called Abaris, was a legendary king of the hypperborean Britons. Shown here with his stick. He was also able to predict earthquakes and banish pestilences, and he taught the Greeks to worship a northern god, whom they called the Hyperborean Apollo. Dodds also refers to a poem by a Greek devotee of this Hyperborean Apollo, named Aristeas, which relates how he Aristeas made a fantastical journey into the north that has clear shamanic features. This same ability to practise out-of-the-body flight was also attributed to another Greek called Hermotimos, from the Ionian city of Clazomenae now Klazumen in Turkey. According to Dodds, the opening up of the Black sea to Greek trade and colonization provided the crucial opening to the exotic shamanic culture of the north. Dodds pointed out that in the literature of shamanism we meet a quite different way of thinking about the soul. It was then possible to experience the soul as an entity in its own right, quite independently of the body. This was the basis of out-of-body flight or astral projection which, as we have seen, was practised by Abaris, Aristeas and Hermotimos. Far from being a vaporous image or eidolon , the soul was for these people a substantive reality and it was rather the body that was considered ephemeral and ultimately insubstantial. This view of the soul implies a quite different relationship to the realm of spirit, which is apprehended no longer as the shadowy half-reality of eidola — phantoms or ghosts — but as a realm more real than the world of physical existence. Ba , imagined as a bird with a human head. When people talk about the ancient Egyptian understanding of the soul, this esoteric psychology is treated as if it were what everyone thought, but it was essentially a priestly teaching. The teaching was that the ba only comes into its own when the body is inactive and inert, which is usually either when the person is asleep or else dead. The central requirement was that the psycho-physical organism be stilled. The heart, belly and limbs must all be stilled, and thereby the soul- forces, normally distributed throughout the internal organs and limbs, could be gathered into a unity and concentrated into the form of the winged ba. If this occurred in a trance, then the person entered an enhanced state of consciousness in which their ba , as a concentration of soul-forces, was experienced as existing independently of the body. Ancient Egyptian texts suggest that the ba needed to see the body inert in order to know itself as independent of it: the ba actually defined itself over against the body. And then it knew that whereas the body is subject to death and decay, the ba itself is not, but can exist separately from the body. What is portrayed here Figure 2 is a dualism between body and soul that is only experienced in exceptional circumstances. Browse Items ·

Egyptian Museum, Turin. Nefertem represented both the first sunlight and the delightful smell of the Egyptian blue lotus flower. However, the use of the modern Fragmento de "El libro de los muertos" "Nunca hice el mal. No he cometido violencias. Part I: The Hidden Treasure consists of two chapters: Chapter 1: Egyptian Mysticism and Islamized Sufism will cover the differences between dogmatic and mystical routes and how ancient Egypt is the source of Sufism and alchemy. Part II: Transformation From Dust To Gold consists of five chapters—3 through 7: Chapter 3: The Alchemist Way will cover the source of alchemy as being Ancient Egypt; and the progression along the alchemist way; and the role of a guide in the process. Chapter The Egyptian Spirited Fairs Mouleds will cover the main elements of a typical festival Chapter Egyptian Themes of Saint's Nick Traditional Festivities will cover a comparison between the commonly known Saint Nick's Christmas traditions with a typical Ancient Egyptian festival of a folk-saint. The Latin Calendar. Reviews Review policy and info. Published on. Flowing text, Original pages. Best for. Web, Tablet, Phone, eReader. Content protection. Read aloud. Learn more. Thus, riding on this incantatory language, he converses with his ancestors and his Creator. He flies away from you, O men. Body to earth. Soul to sky. Not only were the hieroglyphs alive, sprung from the lips of the deity, but the whole world was composed of living hieroglyphs. Every frog, every tamarisk tree, every ripple of water was a living mirror that reflected the divine presence in the world. Divinities, like the things of the world, have their diversities in nature. The consciousness of the Creative Intelligence that envisioned hieroglyphic communication operates in thought waves that defy logic. The mind-boggling, symbol-infused reality of hieroglyphic thinking is probably why dreams equally confuse most people, and why most people confound most other people around them, because—when it comes right down to it—we are all likewise diverse and created from that enigmatic Mind of God. That makes each of us perhaps as confounding as walking hieroglyphs. Taking at face value any language and any religious text ancient or modern creates interpretive problems. Beyond literal meaning, hieroglyphs express thought patterns that are the essence of creative thinking. The deeper truths we crave cannot be found in single-word translations, but must be derived from a core understanding of myth and mythic language. Myth unites the inner world of human experience with the outer world of the universe. If we look at the example of a single word, we might see how hieroglyphic thinking works. One needs five hieroglyphic signs to write the word for magic ; only two of them, H and K, are phonetic. See illustration. Yet all of these images work together to create the concepts of divine magical utterance. The first hieroglyph offers a hard H sound. Most Egyptologists see that hieroglyph as a candle wick of twisted flax fiber. It looks like three crisscrossing loops, or perhaps three circles stacked on top of each other. A single strand of fiber, looped at the top, separates into two ends at the bottom. Actually our roman letter H also implies two strands that meet in the middle, like one rung of a ladder. The Egyptian language used three distinctly different types of H sounds. The visual impression of the candle wick—a single twisted fiber with three loops—reminds us of DNA combining and recombining; DNA is the magic of creation. Certainly it demonstrates separation and reunion, in a fluid motion that is a visual reminder of the natural laws of opposition, of attraction and of unity. This one image projects many metaphysical concepts. For a novice, simply learning the power of these natural laws might seem magical. The image also points to the four planes of existence, the upper loop being the spiritual resting on top of the mental plane, the mental plane above the astral plane, and, finally, the two ends of the string like two legs standing on the earth in the physical plane. It might also be that magic is a kind of scientific phenomenon that the ancient Egyptians understood. Did they know about the DNA double helix? To the modern mind, that image applies very well to a concept of magic—for what does DNA do? It creates life through the union of separate chemical strands that combine, separate, recombine, twist, and transform into matter. Rather like the eight beings, male and female, in the cauldron stirred by the god Thoth. Plus there is an explosive chemical reaction whose fire quickens and sets the life of the organism in motion. These energetic light codes at the moment of human conception are mirrors of the magic that created Egypt. Did you know that when a sperm meets the egg, a spark of light is emitted? Gods made the world by magical means, and shaman priests used that formula to create and alter realities thereafter. Most Arabic, Hebrew, and Near Eastern languages contain a flame letter as part of their alphabets. These marks above the consonants inserted vowels where originally there were none. That breathy part of the word was connected to the breath of god. The true name of the creator god is not to be taken lightly. The inspiration, or the intake of the breath, and its exhalation creates the spirit of the word. Because the vowel sound is unwritten, that allows for similar words to be implied. The hieroglyph h-ka-t can be seen as another word for a ruler, a chieftain, a pharaoh, or a shaman. Ancient Egyptian medicine knew that every embryo from chicken to child begins its first stage of life resembling a frog. All life moves from the zygote, subdividing and reuniting until it turns into an embryo that resembles a tadpole. Thus Heket, the goddess of magic and the goddess of creation, holds the ankh, the key of life. Again, we circle back to that idea that something invisible a vowel is still a primary part of thought; it is as invisible as a strand of DNA. Now we encounter a second hieroglyph, ka , written as a pair of arms extended from the chest at right angles with palms up so that the chest opens fully. Ka similarly signifies multiple things, depending upon how the hieroglyph is written. It may refer to an animal, specifically a bull, suggesting the magic of creation, insemination, and conception. Apis bulls, or kau , were divine aspects of Osiris, the god of regeneration, and many kau were buried in the Serapeum in Saqqara. All living beings contained the divinity of god. Because meat was often a sacrifice made to the gods, ka was another word for food and for that which nourishes and sustains. Fantastic Dreams of Pamela K. Kinney: December

Chapter 7: The Heavenly Helpers will cover the role and duty of those who attained super natural powers, to help others on earth. Chapter 8: The Cyclical Renewal Festivals will cover the importance of holding and participating in annual festivals. Chapter 9: Samples of Ancient-Present Festivals will cover about a dozen annual ancient egyptian festivals and how many of them are very familiar and being observed throughout the western world. Chapter Egyptian Themes of Saint's Nick Traditional Festivities will cover a comparison between the commonly known Saint Nick's Christmas traditions with a typical Ancient Egyptian festival of a folk-saint. He holds a Bachelor of Science degree in civil engineering from Cairo University. Gadalla is the author of twenty two published internationally acclaimed books about the various aspects of the Ancient Egyptian history and civilization and its influences worldwide. From his early childhood, Gadalla pursued his Ancient Egyptian roots with passion, through continuous study and research. Since , he has dedicated and concentrated all his time to researching and writing. Account Options Sign in. Top charts. New arrivals. Part I: The Hidden Treasure consists of two chapters: Chapter 1: Egyptian Mysticism and Islamized Sufism will cover the differences between dogmatic and mystical routes and how ancient Egypt is the source of Sufism and alchemy. Nicholas during Christmas to warn and punish bad children, while St. Nicholas gives the good children gifts. Krumpus is sort of like black coal given to naughty kids, except coals can't scare you. Images of Krumpus have him carrying a basket on his back to carry away bad children and toss them into Hell itself. The word, Krumpus, originates from the Old High german word for claw Krampen. There is a tradition where young men dressed up in sheep skin, wooden masks amd horns. Much effort goes into the making of these hand-crafted masks. For the first two weeks, especially December 5th, these young men roam the streets, frightening children and women with rusty bells and chains. In more rural areas, some even carry out "birching", mostly on young girls. Next time you cosy up on the couch before the fireplace with a cup of hot cocoa and watch a Christmas movie like "A Christmas Story" remember to make sure the door and windows are locked tight and be sure to stay good. For Krumpus may come a-knocking at your door. Friday, December 18, Four Questions Friday. Four Questions Friday is here. Time to answer the questions all about this time of year. What was your most favorite Christmas memory? What traditions do you follow? Christmas, Pagan, Hanakkuh, Kwanza 3. Do you think Christmas is too commercialized? Who or what is your favorite Christmas character? Wednesday, December 16, Weird Wednesday. Now this Santa is bizarro. A clown Santa? Friday, December 11, Four Questions Friday. Four Questions Friday. Do answer the questions. Do you think ghosts freeze during the winter? What is one thing you like to do with snow? What is the one thing you hate doing with snow? Have you ever tried to do a paranormal investigation during the winter time? Welcome her, and check out about her book. Each sacred site is a portal to ancient wisdom that can assist the modern-day pilgrim with everyday life issues and struggles--love, purpose, money, and health--and the deeper questions of enlightenment and our divine origin. Danielle Rama Hoffman opens up sacred rites of passage that historically have been kept secret to forge a relationship with the temples of Egypt as allies and spirit guides. For example, the temple of Sakkara is associated with abundance; the temple of Abydos with remembering. The initiations in this book awaken intuition and the Sahu--the fully realized self--allowing connections to the power, magic, and wisdom of such sacred symbols as the Flower of Life, the Djed Pillar the backbone of Osiris , the Ka, and the energy body. Embodying the wisdom of the open heart of these temples imparts a shift in consciousness from fear to bliss, from powerlessness to empowerment, opening the body, mind, and spirit to the infinite possibilities within. The book also includes a minute CD of a guided journey of the Sphinx. Excerpt from Sakkara - Sacred Symbology - Your Birthright of Abundance:Sakkara, located some fifteen miles south of Cairo, is the necropolis, or burial ground, of Memphis. The temple complex of Sakkara is grand in scale, and its known use spans from early dynastic to Christian times. More remains have withstood the test of time at Sakkara than at Memphis, including multiple pyramids in various states of ruin. They were supplications to the gods that a man might achieve unity with the deities in heaven. Perhaps this reference to coming forth by day comes from the symbolic translation of the ancient Egyptian roots of the word pyramid. A common Egyptological interpretation of these texts is that they were part of the funerary rites and believed to aid the deceased in unifying with the Divine in Heaven. This sounds like a paradox, but the meaning of a symbol and the disclosure of its essence can only be given to, and can only be understood by, one who, so to speak, already knows what is comprised in this symbol. And a symbol becomes for him a synthesis of his knowledge. In her book The Mystical Qabalah , Dion Fortune speaks of how symbol works upon each plane of existence: spiritual, mental, etheric or emotional, until it touches the physical. It blooms in the mind, each association sending out a tendril to touch upon another diverse but associated meaning. Hieroglyphs and symbols accrue meaning, expanding with endless, interrelated diversity and aspect. A symbol swims in the waters of endless possibility. Those who understand the power of symbol use it as a raft to float from meaning to meaning in a vast ocean of consciousness. How did this language that is consciousness evolve? In essence, it drips from the Mind of God. More than one Egyptian myth suggests that the thought forms of Ptah, or Atum, or Thoth orchestrated the harmonies of the cosmos. Ptah, an inert being, spits the words of light into being. Atum secretes them into his hand. Together Isis and Thoth created the magical, incantatory hieroglyphs, and any high priest, magician, or individual who knew and used them appropriately could command worlds, as did Thoth and Isis. Both Isis and Thoth are associated with the wisdom and magic of books. In a hymn to Isis, an aretalogy of the Ptolemaic era, the goddess asserts:. I am Isis, ruler of every land. I was taught by Hermes Thoth and with Hermes devised letters, both hieroglyphic and demotic, that all might not be written with the same. I gave laws to mankind and ordained what no one can change. Mentioned as early as the first dynasty of the Old Kingdom, Seshet may be considered an early manifestation of Isis. While Isis was later associated with the star Sirius A, Seshet was associated with the Pleiades; both goddesses are linked to the cow goddess Hathor, the oldest goddess known. A primeval star goddess, Seshet was said to have created the story of the First Time zep tepi. The scrolls in her library, per ankh or House of Life, contained the rituals and prayers for the daily rites of every deity for every day of the year. What if the world is nothing but a set of symbols for a higher form of existence? What if our appearance on the canvas of earth was the equivalent of our being living, breathing hieroglyphs for the gods to read and understand? The first full hieroglyphic religious poetry that we know appears in the disheveled pyramid of the fifth-dynasty pharaoh Unas. These Pyramid Texts, dating from approximately BCE, provide the earliest religious texts of transformation. They detail the intricate ways of soul resurrection, the shamanic mystery tradition associated with every high priest or pharaoh. The Old Kingdom Pyramid Text may be considered the original prayer book of a soul in translation; it precedes all of the books of the afterlife that followed in the Middle and New Kingdoms, and some of its original hymns were included in those books 2, years later. These hieroglyphs were perfectly executed, ritually infused, and considered holy—meant solely for the eyes and lips of a high initiate of Egyptian magic. These images hold a grammatical lyricism that, in my opinion, makes them the first sacred poetry known to man. A whole philosophy appears within each hieroglyphic image. Chant lines and sound vibrations repeat, the images hypnotically recur, all intending perhaps to induce a trancelike state in the individual, a frame of mind that allows him to mentally slip the physical plane and ascend into the heavens. Thus, riding on this incantatory language, he converses with his ancestors and his Creator. He flies away from you, O men. Body to earth. Soul to sky. Not only were the hieroglyphs alive, sprung from the lips of the deity, but the whole world was composed of living hieroglyphs. Every frog, every tamarisk tree, every ripple of water was a living mirror that reflected the divine presence in the world. Divinities, like the things of the world, have their diversities in nature. The consciousness of the Creative Intelligence that envisioned hieroglyphic communication operates in thought waves that defy logic. The mind- boggling, symbol-infused reality of hieroglyphic thinking is probably why dreams equally confuse most people, and why most people confound most other people around them, because—when it comes right down to it—we are all likewise diverse and created from that enigmatic Mind of God. That makes each of us perhaps as confounding as walking hieroglyphs. Taking at face value any language and any religious text ancient or modern creates interpretive problems. Beyond literal meaning, hieroglyphs express thought patterns that are the essence of creative thinking. The deeper truths we crave cannot be found in single-word translations, but must be derived from a core understanding of myth and mythic language. Myth unites the inner world of human experience with the outer world of the universe. If we look at the example of a single word, we might see how hieroglyphic thinking works. One needs five hieroglyphic signs to write the word for magic ; only two of them, H and K, are phonetic. See illustration. Yet all of these images work together to create the concepts of divine magical utterance. The first hieroglyph offers a hard H sound. Most Egyptologists see that hieroglyph as a candle wick of twisted flax fiber. It looks like three crisscrossing loops, or perhaps three circles stacked on top of each other. A single strand of fiber, looped at the top, separates into two ends at the bottom. Actually our roman letter H also implies two strands that meet in the middle, like one rung of a ladder.

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Pharaoh has perpetuated offerings, and stands at the door of the horizon to emerge from the Duat and start his spiritualization ; the Horizon antechamber : "Axt" "Akhet" , translated as "horizon", is both the junction of sky and Earth and a place in the sky underneath this point before eastern dawn and after western dusk , a secret interstitial zone reached and crossed by boat. It is a zone of transition and a "radiant place", the "land of the blessed". The horizon is the place of becoming effective, the locus of the becoming "Ax" "Akh" , an effective spirit. Note as did Allen , , that the Cannibal Hymn , thematically belongs in its place the East gable. It summarized Pharaoh's passage through the night sky to the Sun at dawn. The process of spiritualization ends with the emergence of the new light. In this hymn to Pharaoh, the king prepares the deities for his meal ; the Imperishable Sky northern tunnels : the process of transfiguration ultimate spiritualization being completed, the Akh-spirit leaves the tomb and ascends to the northern stars. Around the sceptre of authority, three meanings emerged :. A divine being's existence as an operational continuity-in-process or soul, the "Ba" revealed its inner identity or name "ren". To know this name, was the only way to secure for oneself the "power" or "magic" "heka" of the god or goddess at hand. With her powers, Isis made Re suffer to the point that he revealed his names to her cf. This allowed Isis to create the "spiritual body" "sAH" , a noble dignity in which Osiris could resurrect as "king of the dead". Name, power, magic and soul were the categories which allowed something or someone to be defined. Gods and goddesses were called "the great one", because their power was profound, extended and unique. The distinction between lesser and higher provincial versus national deities paralleled the spatial distribution of their extraordinary power. Some powers were local, others superseded the boundaries of the nomes or even the division of Egypt in Two Lands. With the advent of the Dynasties, Pharaoh assimilated the powers of the sacred feminine, which had been of immense importance in the Predynastic age cf. Hassan , The feminine remained intimately linked with rituals of transition especially with those of instoration, either of Pharaoh or a Dynasty , but the "power" of Pharaoh was beyond dispute. His was a natural, charismatic authority, which enabled him to unite divisions. At first, this was thought to derive from the age-old figure of Horus, the sky god "par excellence", who dwelled in Pharaoh and who was Predynastic of origin. Next, Pharaoh was a "power" in his own right, a god who was the son of the creator, Re. In the Cannibal Hymn we hear of Pharaoh Unis as the power of powers, overpowering the powers Siculus Diodorus, born in Agyrium in Sicily in the latter half of the first century BCE, relates in his history that Osiris forbade the Egyptians to eat each other. After having learned the arts of agriculture, it would seem that the habit of killing and eating one another ceased. According to him, the primitive Egyptians from time to time resorted to cannibalism In tombs of predynastic inhabitants, bodies were found which have been buried whole. Plutarch and Egyptian inscriptions support the idea that Osiris had been a great king who was not buried according to the African custom of the period. His head, flesh, bones, heart and other organs of his body were collected and rejoined. This reconstituted body was swathed in linen smeared with sweet-smelling ungruents and sprinkled with preservative spices. Although there is no evidence to be obtained from the remains of Predynastic graves to support the case of cannibalism as a tradition , it is likely the Egyptians and their ancestors at some time or other in their prehistory indulged in it. If Osiris stopped the practice of Egyptians eating Egyptians, it is very likely they continued to sacrifice those conquered in battle strangers and foreigners , and even, when famine reigned, returned to cannibalism, which was widespread among African tribes. Although in the Cannibal Hymn , the practice is used metaphorically, its description fits the actual activity rather well. As we know a lot of Predynastic and Early Dynastic elements were incorporated in the Pyramid Texts , it is not unlikely our hymn refers to this loathsome practice. Passer-by were caught in the streets by hooks let down from windows, drawn up, killed, and cooked. Human flesh was sold in public. It is interesting to note that Osirian faith rejected cannibalism although human sacrifice was regarded as a symbol of the "great sacrifice" of Osiris and a successful effort to avenge his death. In the Cannibal Hymn , Osiris as such is not mentioned. If we speculate that during the funerary rituals in the tomb, the mummy, before being slid through the narrow Western passage-way between antechamber and burial-chamber to enter the latter, was positioned in the middle of the antechamber facing the East had the mummy entered the antechamber facing North and turned with its head West? The Cannibal Hymn initiates the confrontation of Pharaoh c. It ends with all gods being gulped down by Pharaoh! The antechamber is the place of the transformation of the soul into a spirit, and the hymn underlines this. Although, on first reading, it seems to lie outside the progression, it details Pharaoh's passage through the night sky to ultimate resurrection with the Sun at dawn. In the tomb of Pharaoh Unis, the Cannibal Hymn was inscribed on the East wall of the antechamber which separates the antechamber from the Ka-chapel which is devoid of inscriptions. Its position there is significant : Pharaoh is stronger than the divine pantheon. The divinities are eaten up by Pharaoh and thus the "power of powers" is able to rise. To translate the Cannibal Hymn , good use was made of : the standard edition of the hieroglyphs of the Pyramid Texts or Pyr by Sethe , K. East Gable of antechamber spells - from right to left, signs facing right. Evidence teaches these two sayings form a literary whole. In the tomb of Teti, the Cannibal Hymn was also inscribed on the East wall of the antechamber. Although the variant spelling of the Teti-text is taken into account, only the hieroglyphs of Unas are given. They have been digitally enhanced using the standard notation of Sethe. The sky rains down. The stars darken. The celestial vaults stagger. The bones of Aker 1 tremble. The decans are stilled against them, at seeing Pharaoh rise as a Ba 2. A god who lives on his fathers and feeds on his mothers. Pharaoh is Lord of Wisdom whose mother knows not his name. Pharaoh's glory is in the sky, his might is in the horizon. Like his father, Atum, his begetter. Though his son, Pharaoh is mightier than he. Pharaoh's Kas are behind him. His guardian forces 3 are under his feet. His gods are over him. His Uraeus-serpents are on his brow. Pharaoh's guiding-serpent is on his forehead : she who sees the Ba of the enemy as good for burning. Pharaoh's neck is on his trunk. Pharaoh appears as this Great One, Lord of those with helping hands. Pharaoh is Lord of Offerings, who knots the cord, and who himself prepares his meal. Pharaoh is he who eats men and lives on gods, Lord of Porters, who dispatches written messages. It is 'Grasper-of-the-top-knot', who is Kehau, who lassoes them for Pharaoh. It is 'Serpent Raised- head' who guards them for him and restrains them for him. It is 'He-upon-the-willows' who binds them for him. It is Courser , slayer of Lords, who will cut their throats for Pharaoh, and will extract for him what is in their bodies, for he is the messenger whom Pharaoh sends to restrain. It is Shezmu 6 who will cut them up for Pharaoh, and cooks meals of them in his dinner-pots. Utterance It is Pharaoh who eats their magic and gulps down their Akhs. Their big ones are for his morning meal, their middle-sized ones are for his evening meal, their little ones are for his night meal, their old men and their old women are for his incense-burning. It is the Great Ones in the North of the sky 7 who light the fire for him to the cauldrons containing them, with the thighs of their eldest as fuel. Those who are in the sky serve Pharaoh, And the butcher's blocks are wiped over for him, with the feet of their women. He has revolved around the whole of the two skies. He has circled the two banks 8. For Pharaoh is the great power that overpowers the powers. Whom he finds in his way, him he devours bit by bit 9. Pharaoh's place is at the head of all the noble ones 10 who are in the horizon. For Pharaoh is a god, older than the oldest. Thousands revolve around him, hundreds offer to him. There is given to him a warrant as a great power by Orion 11 , the father of the gods. Pharaoh has risen again in the sky. He is crowned as Lord of the Horizon. He has smashed the back-bones, and has seized the hearts of the gods. He has eaten the Red Crown He has swallowed the Green One Pharaoh feeds on the lungs of the wise. And likes to live on hearts and their magic. Pharaoh abhors against licking the coils of the Red Crown. But delights to have their magic in his belly. Pharaoh's dignities will not be taken away from him. For he has swallowed the knowledge of every god. Pharaoh's lifetime is eternal repetition. His limit is everlastingness. Lo, their Ba is in Pharaoh's belly. Their Akhs are in Pharaoh's possession, as the surplus of his meal out of the gods. Which is cooked for Pharaoh from their bones. Lo, their Ba is in Pharaoh's possession. Their shadows are removed from their owners, while Pharaoh is this one who ever rises and lasting lasts. The doers of ill deeds have no power to destroy, the chosen seat of Pharaoh, among the living in this land. For ever and ever. The socket holding the mast of the ferryboat is identified with Aker, who's motif consists of the foreparts of two lions, or two human heads, juxtaposed so that they face away from each other. Aker opens the gate of the Earth for Pharaoh to pass into the netherworld. He stands for the idea of enclosure. As a plural, Akeru, are the Earth-gods to be avoided. There is a general hope for everyone to escape the grasp of these gods. He had to be appeased. The horizon Akhet is the place of transformation of the soul Ba into a spirit Akh. The antechamber of the tomb is were this transformation was enacted during the funerary rituals and by the deceased in his or her noble body, the sah and recorded on the walls. Discourse of a Man with his Ba and Amduat. Non-royals hoped a place in the kingdom of Osiris, in his "Field of Reeds". Khonsu, or "wanderer" was a Moon-god prominent at Thebes. In the New Kingdom his role changed. No longer a bloodthirsty god, he is regarded as the child of Amun and Mut. Shezmu is a bloodthirsty god of wine and ungruent-oil presses. Here he acts as butcher who cuts the deities up and cooks them. At the time of the construction of the Step Pyramid ca. Discourse of a Man with his Ba. Orion or Osiris traversed the sky with Sirius or Isis. Sothis or Sirius the Dog-star , heralded the annual inundation of the Nile by its appearance at dawn in July cf. The Greek "Sothis" is derived from the Egyptian "sepdet". As the agricultural calendar began with the rise of the Nile, she is also called "bringer of the New Year". Sothis gave birth to the morning star and was the guide of Pharaoh in the celestial realms. Hence, besides the Northern imperishable circumpolar stars, Southern Orion Osiris and Sothis Sirius - Isis were the two most important stars in the firmament. Lichtheim , the tutelary serpent-goddess of the North. For Sethe it is the name of a crown. The Cannibal Hymn to Pharaoh ca. The heavens tremble when this extraordinary being rises. He is a divine soul, an extraordinary power who lives on his ancestors. Firm, crowned and with his gods over him, he burns his enemies, seeks his glory and claims his superiority over Atum-Re, his father and the creative principle of creation. Although it is explicitly stated Pharaoh lives on the coming into being of every god, a series of deities escaped his dinner-pots. Clearly after his divine meal Pharaoh is more powerful than before and his true essence is revealed. He has become a "great power", overpowering the powers. The figure or image of his divine status as a "great one" is exhalted to its optimum optimorum : Pharaoh is the image of images. He has entered eternal repetition and everlastingness and finally seized the ultimate power encircled by all possibe horizons. He gained a divine surplus. Because of their power in him he eternally rises and lasts for ever. Henceforward, Pharaoh reigns the heavens as well as his chosen seat on Earth. The bones of Aker tremble. The decans are stilled against them, at seeing King Unis rise as a Ba. His guardian forces are under his feet. It is Courser , slayer of Lords, who will cut their throats for Pharaoh, and will extract for him what is in their bodies, for he is the messenger, whom Pharaoh sends to restrain. It is Shezmu who will cut them up for Pharaoh, and cooks meals of them in his dinner-pots. It is the Great Ones in the North of the sky, who light the fire for him to the cauldrons containing them, with the thighs of their eldest as fuel. Those who are in the sky serve Pharaoh, and the butcher's blocks are wiped over for him, with the feet of their women. He has circled the two banks. Pharaoh's place is at the head of all the noble ones who are in the horizon. There is given to him a warrant as a great power by Orion, the father of the gods. He has eaten the Red Crown. He has swallowed the Green One. In this exceptional hymn to Pharaoh, written more than years ago, we encounter a pre-rational discourse on an Egyptian phenomenology of the divine. As this communication is ante-rational i. Nevertheless, the extreme, radical and comprehensive features of the pre-rational process at hand remain unmistaken, and point to a highly evolved position taken regarding the fundamental dialectical tension between a finite being part of creation and the infinite or unconditional which it does not fail to eventually meet. The fact that we have to accept the Ancient Egyptian pre-rational paradigm of existence as given, does not reduce the actuality of the vision of Unis. For when the process is applied to contemporary axioms regarding the cosmos and the place of humanity therein, we are baffled by the seemingly Nietzschean boldness of the choices proposed by Unis and Teti who also added this hymn to his literary testament. And so, although the overall complexity of the Pyramid Texts evidence a pre-rational cognitive texture , the literary qualities of the Cannibal Hymn excell and touch the proto- rational mode of cognition, although still heavely overlayed with metaphor and allegory close to direct enactment of the original, founding myths. In this discourse, the notions "god" and "goddess" function as indicators of the principles of nature, its differentials as grasped by the ante-rational mind. Do you think ghosts freeze during the winter? What is one thing you like to do with snow? What is the one thing you hate doing with snow? Have you ever tried to do a paranormal investigation during the winter time? Welcome her, and check out about her book. Each sacred site is a portal to ancient wisdom that can assist the modern-day pilgrim with everyday life issues and struggles--love, purpose, money, and health--and the deeper questions of enlightenment and our divine origin. Danielle Rama Hoffman opens up sacred rites of passage that historically have been kept secret to forge a relationship with the temples of Egypt as allies and spirit guides. For example, the temple of Sakkara is associated with abundance; the temple of Abydos with remembering. The initiations in this book awaken intuition and the Sahu--the fully realized self--allowing connections to the power, magic, and wisdom of such sacred symbols as the Flower of Life, the Djed Pillar the backbone of Osiris , the Ka, and the energy body. Embodying the wisdom of the open heart of these temples imparts a shift in consciousness from fear to bliss, from powerlessness to empowerment, opening the body, mind, and spirit to the infinite possibilities within. The book also includes a minute CD of a guided journey of the Sphinx. Excerpt from Sakkara - Sacred Symbology - Your Birthright of Abundance:Sakkara, located some fifteen miles south of Cairo, is the necropolis, or burial ground, of Memphis. The temple complex of Sakkara is grand in scale, and its known use spans from early dynastic to Christian times. More remains have withstood the test of time at Sakkara than at Memphis, including multiple pyramids in various states of ruin. They were supplications to the gods that a man might achieve unity with the deities in heaven. Perhaps this reference to coming forth by day comes from the symbolic translation of the ancient Egyptian roots of the word pyramid. A common Egyptological interpretation of these texts is that they were part of the funerary rites and believed to aid the deceased in unifying with the Divine in Heaven. However, the initiatory aspect of these mystery school rites, as enacted by the living to attain enlightenment, has historically been kept secret. It is in these inner experiences that the meaning of the texts resides. In the second journey of mystery school initiation at Sakkara, you will experience the Pyramid Texts as a rite of passage, one which symbolically represents your process of renewal, of becoming the awakened Osiris, of uniting with your divine self. This process of going toward the light, of moving from the dismembered self, or darkness, to light and unifying with the Divine describes the journey of enlightenment. This spiral pathway of expansion is one of ascension and descension: as above, so below; as within, so without. You will receive the gift of symbology at Sakkara in the underground chamber of the pyramid of King Teti. The ceiling of this chamber is pyramid shaped, and hieroglyphs on the wall comprise the Pyramid Texts see plates 4, 5, and 6. Five-pointed stars on the ceiling symbolically represent human beings; if you were to extend your arms up and your legs out, you would look like a five-pointed star. In this initiation you work with your pituitary gland, where the nectar of the Divine resides, as well as your spinal column, where the cerebrospinal fluid rises and falls in response to the heavenly and earthly flow of chi. The second initiation at Sakkara is an important step on the ladder of consciousness into the open heart because it awakens your subtle senses and enables you to understand the synchronicities and symbols of your life. This helps you to make decisions and utilize the intrinsic wisdom in your life, including the power of hieroglyphs and sacred geometry…Your life is overflowing with symbols, and as you awaken your gift of symbology you will be able to let your life be your message, following the guidance that is inherent in its textures, patterns, and symbols. Sakkara is the perfect place to awaken your gift of symbology because the oldest version of the Pyramid Texts was found there, and it was also the place where the ancient initiates came to lift the veils, to awaken psychic awareness. Direct the energy from your heart to move down through your arm and hand to guide your pen. Breathe deeply during this process and allow your focus to be light, even dreamy, as you create a personal connection with the Pyramid Texts refer back to plate 6 for a close-up image of Pyramid Text symbols. Sakkara is a very deep and rich temple complex, and it would be beneficial to repeat the initiations several times. Every time you work with Sakkara, you are able to tap in to a deeper level of connection and a different facet of the broad band of energy available here. Her passion is to transmit innovative and ancient wisdoms that inspire personal growth and elevate consciousness. Her areas of expertise include moving into and living from the Aquarian age of the open heart, initiatory rites and passages from ancient Egypt and manifesting health, wealth and happiness. Danielle is a conduit of infinite intelligence and divine transmissions that create a quantum field ofinfinite possibility. Danielle provides high vibrational wisdom and cutting edge practical tools that uplift consciousness and inspire you to lead your best life. We invite you to visit - www. Enter your name and email address to reach the bonus page. The bonuses are not available until December 8th. Weird Wednesday. I mean, the dark Lord and ho, ho, ho? In this easy-to-read, simple yet motivational style memoir of self-discovery, Moore the son of a preacher explains how depression and despair led him to turn his back on God, but how anyone can rekindle this relationship by learning history, recognizing their ancestors, identifying with their archetypes or spiritual guardians, and acquiring knowledge of self. The praxis, ethical framework and rituals of the Ancient Kemetic people were vast and comprehensive. There is value in revisiting and resurrecting the Ancient Kemetic path. The endeavor will empower all people in the present. The historical reality which places Ancient Kemet in the context of BC has been verified and validated by numerous Egyptologists, Archeologists and Anthropologists. Religious aspects of Ancient Kemet have been recovered and are again being given the opportunity to be revisited and updated to the context of the 21st century. The spiritually guided ethical compass and esoteric cosmogonies of the Ancient Kemetians bolster the academic scholarship on ancient and indigenous wisdom traditions. The book visits the historical narrative of the Kemetic timeline, the foundational Kemetic cosmogony creation narrative and the ethical compass of the Kemetic path. The text is meant to be a springboard to deepen and further inquiry into the subject. The Ancient Kemetic historical narrative, the spiritual path and the ancient ethical lens are an awakening and refreshing addition to the religions of the Eastern, Western and Northern geographical regions of the earth which dominate our worldview. Score: 3. The use of plant and animal medicines, vision quests, trance work, and ceremonies to heal one's self and others are the foundations of shamanism. So too, Wicca and witchcraft use the magic and medicine of plants, animals, and other realms. By learning to incorporate the practices of shamanism, the witch can enhance his or her natural abilities as healer and creator of positive change. The Shamanic Witch outlines the many similarities between the art of shamanism and the craft of the Witch and explores how the overlapping of these two traditions can be used to enhance one's practice. Where witchcraft brings the belief and religion, Shamanism brings the skills. The system has been incorrectly called the Negative confesions of sins. In Maat, the 11 laws of God His preface indicates that he refers to the Kamitic Tree of Life, rather then the somewhat different Hebraic version. Although many have interpreted the Maa to be a set of commandments or laws, in truth the Maa, is a set of principles or more like guidelines that instructs how to effectively use the Spirit of God. According to Kamitic belief everyone has a personal maa, which is a set way that things work for them because of their affiliations, backgrounds, beliefs, life experience, etc. For instance, some people find it very easily to accept spiritual truths, whereas others only after experiencing numerous setbacks and having to overcome a number of obstacles finally embrace these concepts. This is because we are all unique Children of God, with unique destines and unique purposes in life, so our maa appears to be different like Martin L. King Jr. Although in some cultures this knowledge was kept secret, this was not the case in Kamit. The Maa provides you with the basis needed to help you find your own way in life by teaching you that the only one thing you need to do unceasingly is to unite with the Divine power within. Remembering Osir Author : Aankh Benu Publisher : Createspace Independent Publishing Platform Release Date : Genre: Religion Pages : ISBN 10 : GET BOOK Remembering Osir Book Description : The purpose of this book is to present the Kemetic tradition in it's purest Kemetic, Afrikan context, and to demonstrate the fact that: despite the popular misconception about the tradition being a "dead tradition," everything that we need, that makes the tradition complete in its effectiveness, and its "Afrikaness," is available to us today, and more "supplemental information" is literally being uncovered daily. In other words, the Kemetic tradition is not lost. The ritual information in the latter half of this book is to further demonstrate and solidify these points: The Kemetic tradition is a living tradition The nTrw deities are real living forces In following the lead of our Ancestors, this tradition can work for us in the same manner that it worked for them. Every effort has been made to "stick to the script," as much as possible, to maintain the integrity of the tradition, and what you find in the following pages is an exegesis presented by the author, as a child of Afrika, a student and teacher of Afrikan Spirituality in general, and Kemetic spirituality in specific, and the way that this tradition is currently being practiced by the community of Henensu.

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