Guardian of the Creator

Seth
(Set, Suetekh) Lord of Upper Egypt. Seth was the god of thunder and storms as well as the desert. Symbols: donkeys, fish, pigs, Seth-animal Depiction: Depictions of Seth showed him as a mythical animal resembling a donkey or aardvark. He has big ears and red hair. Worship:

Seth, ancient Egyptian god, patron of the 11th Nome, or province, of Upper Egypti. The worship of Seth originally centred at Nubt (Greek Ombos), near present-day kh, on the western bank of the Nile River. Nubt, with its vast cemetery at nearby Naqadah, was the principal predynastic centre in Upper Egypt. The town lost its preeminent position with the unification of Egypt about 3050 bce, which was carried out under kings whose capital was Abydosand whose royal god was Horus. Before it was conquered by Upper Egypt, Lower Egypt considered Seth their benefactor.

Family: His parents were Nut and Geb, his brother was Osiris, and his sisters were Isis and Nephthys. Though married to Nephthys, Seth never had any children, a fact that contributes to his association with the barren desert and infertility. Other than Nephthys, Set had other wives/concubines. He was believed to live in the northern sky by the constellation of the Great Bear. To the Egyptians, the north symbolized darkness, cold and death. It was there that his wife Tawaret, the hippo goddess of childbirth, was believed to keep him chained. He seemed to have bad luck with women. Later he was given the two foreign goddesses Anat and Astarte, both war goddesses from the Syria-Palestine area and daughters of Ra. The two were often interchangeable, yet they had their own distinct cults. Anat and Taweret, though they were fertility goddesses, never bore Set any children. Mythology: Never considered wholly evil. Set was thought to be a follower of Ra. It was he who defended the Solar Barque each night as it traveled through the underworld, the only Egyptian deity who could kill the serpent Apep - Ra's most dangerous enemy - each night as it threatened to swallow the Barque. Despite his wicked side, Set was still a god of Egypt, and worshiped - and feared - as such. His image changed through time, due to politics, yet he was still a powerful god, the only one who could slay Ra's worst enemy. To the Egyptians he was the god who 'ate' the moon each month - the black boar who swallowed its light - and the god who created earthquakes and heavy, thunderous rain storms. He was a friend of the dead, helping them to ascend

to heaven on his ladder, and the crowner of pharaohs and leader of warriors. Despite his bad reputation, he was still a divine being - an equal of Horus, no less - who could be invoked by his followers or warded off by those who were afraid of him. Yet without chaos and confusion there would be no order; without the heavy, thunderous storms there would be no good weather; without the desert and foreign lands there would be no Egypt. Set was a counterbalance to the 'good' side of the Egyptian universe, helping to keep everything in balance. Seth and Osiris

Read: http://www.starsandseas.com/SAS_Mythology/Osiris.htm
Seth and Horus

Read: http://www.starsandseas.com/SAS_Mythology/Horus.htm
In history: Records also indicate, however; that according to popular Egyptian mythology Seth was known to protect Re's barge in the underworld, so perhaps he didn't spend all of eternity in the desert after all. In later Egyptian dynasties, some of the god chaos linked to Seth seems to have been forgotten and he gained some popularity. Surprisingly enough, some records even suggest that the number and variety of convoluted stories involving variances between the histories of Osiris, Seth and Horus may have been due to warring battles between cults seeking to establish their chosen deity as superior to others. Meaning of battles Seth is seen as the opposite of Horus, the negative against the positive, the yin and the yand, the destoryer of old and the maker of the path for the new. For your religion: Invoke Seth is you want protection or want to get rid of negativities or unwanted spirits or to ward of those that fear him or want to see harm comes to you. As he is the God of trickery, be very clear why you are invoking him. There are religions today build around the negative aspect of Seth. Seeing him in a dream means there may be negative spirits or that protection is needed.

The Sons of Horus

The four sons of Horus
The four guardian Neteru, Qebhsennuf, Duamutef, Imsety and Hapi are called the Four Sons of Horus. You must remember that many Egyptians did not call on quarters, but worked inside consecrated temples. It is your own choice to either call a sacred circle or to consecrate a room/space for religious rites or ceremonies when working with the Egyptian rite. They are important for they kept the insides of the Pharoah safe for his afterlife. They were guardians in the sense of the word and today new followers of this old faith use them as guardians of the corners of their temples or sacred spaces. In my research I have found that there are no consistancy on which corner or which element these four demi-gods should represent. Below you will find my conclusion after compiling all info:

Hapi

 Guardian of the lungs watched over by the goddess Nephthys protectress of the dead Ape shaped Keeper of the north representing the earth element

He was a baboon headed deity, who was shown as having a body wrapped up like a mummy. Hapy (Hapi) was believed to be the protector of the lungs, along with the goddess Nephthys. The lungs were placed in the canopic jar, near the sarcophagus, on the north cardinal point. His name probably means "Runner", and may be related to boating as the determinative in his name is used in words such as 'oar'. The original name probably meant "The Two Geese", which would suggest that there may have been two gods. Hans Bonnett believes that there was originally a male and a female deity, the female goddess disappeared, and left the male Hapy as the son of Horus. Again, others believe that the evidence for this is weak. SPEECH OF HAPY. I am Hapy, thy son, O Osiris Ani, whose word is truth. I come to protect thee. I bind together thy head and the members of thy body. I smite down for thee thine enemies under thee. I give unto thee thy head for ever and for ever, O Osiris Ani, whose word is truth, whose word is truth in peace. -- The book of the dead

Duamutef
Guardian of the stomach watched over by the goddess Isis Jackal shaped Keeper of the East represending the Air element

The jackal headed deity, Duamutef (Tuamutef), was shown as having a body wrapped up like a mummy. He was believed to protect the stomach, along with the goddess Nit, which was placed in the canopic jar, near the sarcophagus, on the east cardinal point. His name means "he who praises his mother" or "a star is his mother". The Egyptians seem to sometimes confuse the jackal headed god with the falcon headed god, and so there are some images and canopic jars showing Duamutef with a falcon head. SPEECH OF DUAMUTEF. Duamutef saith:- I am thy son Horus, who loveth thee. I come to avenge thee, O my father Osiris, upon him that did evil unto thee. I have set him under thy feet for ever and for ever, permanently, permanently, O Osiris Ani, whose word is truth, whose word is truth. -- The book of the Dead

Imsety
Guardian of the liver watched over by the goddess Neith Bearded man Keeper of the South representing the Fire element

He was a human headed god, who was depicted as having a body wrapped up like a mummy. Imsety (Imseti, Imset, Amsit, Amset, Mesta) was thought to protect the liver, along with the goddess Isis, which was placed in the canopic jar, near the sarcophagus, on the south cardinal point. SPEECH OF IMSETY. I am Imsety, thy son, O Osiris Ani, whose word is truth. I come to protect thee. I will make thy house to flourish, permanently, even as Ptah hath commanded me, and as Ra himself hath commanded. -- The book of the Dead

Qebhsennuf
Guardian of the intestines

 watched over by the goddess Serket falcon-headed shaped Keeper of the West representing the Water element

The falcon headed god, Qebehsenuef (Qebsenuf, Kebehsenuef, Kebhsenuf, Kabexnuf), was depicted as having a body wrapped up like a mummy. He was thought to be protector of the intestines, along with the goddessSerqet. The intestines were placed in the canopic jar, near the sarcophagus, on the west cardinal point. His name means "he who refreshes [with water] his brothers". The Egyptians seem to sometimes confuse the jackal headed god with the falcon headed god, and so there are some images and canopic jars showing Qebehsenuef with a jackal head. SPEECH OF QEBEHSENUEF. Qebehsenuef saith:- I am thy son, O Osiris Ani, whose word is truth. I come to protect thee. I have collected thy bones and I have gathered together thy members. [I have brought thy heart, and I have placed it upon its throne within thy body. I make thy house to flourish after thee, O thou who livest for ever.] -- The book of the Dead

Invoking the Sons of Horus

From: Rahotep Ancient Egyptian Temple School (SA)

As The sons of Horus are the sacred elemental powers and part of my life and ritual I deemed the invoking knowledge very important. -----------------------------------------------------------

The four Sons of Horus

The four sons of Horus were invoked in ancient times to protect the organs of the deceased. In Ritual agick, the 4 Sons of Horus are invoked as guardians to guard and proitect the ritual space during magickal workings. Each son corresponded to a compass direction. During the mummification process the organs of the deceased was placed in four canoptic jars. The lids of the jars were in the shape of the heads of the four sons of Horus. Qebsenoof had the head of a falcon, Duamutef the head of a jackal, Imseti the head of a man and Hapi had the head of a baboon. When you invoke the four sons of Horus you can visualise each one as a mummified man with one of these heads respectively. See sketches below . Rite for Invoking the Four Sons of Horus STAND IN FRONT OF YOUR ALTAR AND STAND FEET WIDE APART AND ARMS THRUST INTO THE AIR AND SAY: FOUR SONS OF HORUS I INVOKE THEE TO COME IN STRENGTH AND MIGHT TO AID ME IN THIS RITE. THIS RITE FOR___________(STATE THE PURPOSE OF YOUR SPELL). NOW STAND IN THE EASTERN QUARTER OF THE CIRCLE FACING EAST WITH YOUR HANDS IN THE KA GESTURE AND SAY: Hail mighty QEBSNOOF, lord of the powers of air. Protect me during this rite. When you sense the presence of Qebsnoof go to the SOUTHERN quarter of the circle facing SOUTH with your hands in the ka gesture and say : Hail mighty DUAMUTEF, lord of the powers of FIRE. Protect me during this rite. When you sense the presence of Duamutef go to the WESTERN quarter of the circle facing WEST with your hands in the ka gesture and say: Hail mighty IMSETI, lord of the powers of WATER. Protect me during this rite.

When you sense the presence of Imseti go to the NORTHERN quarter of the circle facing NORTH with your hands in the ka gesture and say: Hail mighty HAPI, lord of the powers of EARTH. Protect me during this rite. Now walk from the NORTH clockwise around the circle till you are back in the NORTH again while saying: As I do will it so mote it be!

Amset, Hepi, Duamutef and Qebehsenuf.

They were regarded from as early as the Old Kingdom as the Sons of Horus, meaning Haroeris in the Letopolitan tradition. Together with the Sons of Khenti-irty, they form part of one of the Enneads of Heliopolis. Not much is known about the origins of the four gods. Some texts interpret them as stars; lists of stars from the New Kingdom contain their names and the Book of the Deadsays that they are the ones who guard the constellation of Seth (the Great Bear, called the 'ox leg in the northern sky') for Osiris. In general, they take care of the deceased. In the Pyramid Texts from the Old Kingdom they assist the deceased on his journey to heaven. Other texts say that they guard the body during the wake. They were particularly responsible for protecting the internal organs, and as an extension of this had to prevent the deceased from suffering hunger or thirst. The internal organs, removed from the body during mummification, were stored in four so-called canopic jars. Each of them came under the protection of one of the Sons of Horus. From the late 18th Dynastyon, the lids of these jars were given the shape of the heads of these gods. In many instances the gods are linked with the four cardinal points, including on sarcophagi where they appear from the Middle Kingdom on, on or near the four corners. Representations of the gods, often made of faience, were sometimes placed between the mummy wrappings. In their turn, the gods were helped or protected by four goddesses, Isis, Nephthys, Neith and Selkis, respectively.

The Sons of Horus - Imsety, Hapy, Duamutef and Qebehsenuef...

by Caroline Seawright February 26, 2003 Here follows an extract of her writings: The Sons of Horus - Imsety, Hapy, Duamutef and Qebehsenuef... The four mummiform Sons of Horus were believed to be the sons of Horus (either Horus of Khem (Letopolis), Horus the Son of Isis or Horus the Elder), deities who protected the canopic jars that held internal organs of the deceased. From the First Intermediate Period until the end of the 18th Dynasty, the

stoppers of the canopic jars were shaped like the face of the deceased. After this time, the stoppers started to be depicted as the four Sons of Horus. These four gods, Friends of the King - Imsety, Hapy, Duamutef, and Qebehsenuef, the children of Horus of Khem - they tie the rope-ladder for this King, they make firm the wooden ladder for this King, they cause the King to mount up to Khepera when he comes into being in the eastern side of the sky. -- Pyramid Text 2078 The four deities - Imsety, human headed protector of the liver, Hapy, baboon headed protector of the lungs, Duamutef, jackal headed protector of the stomach and Qebehsenuef, falcon headed protector of the intestines - were thought to have come out of a water lily that rose from the waters of Nun. The four mummiform gods were rescued by the crocodile god Sobek, by the orders of Ra, and Anubis gave them funerary duties. They also attend the judgement of the deceased in the Halls of Ma'ati where they stand before Osiris on a half opened blue water lily. Originally it was believed that the Canopic jars were found only in Canopus (known as Pikuat to the ancient Egyptians), and were attributed to a Greek hero, Canopus (Kanopos), who was thought to have been buried there. Jean-Franois Champollion's experiment on one of the jars - he found that one held an internal organ; probably a heart, liver or spleen - proved that the jars were linked to the funerary cult of ancient Egypt, and not to worship of a god-hero, personified as these jars. Champollion was the first to conclude that the four heads on the Canopic jars were four symbolic spirits. He believed the stoppers to be the heads of a woman, a baboon, a hawk and a jackal. He was very close to the truth, despite not being able to read the hieroglyphs on the jars. The very earliest canopic equipment consisted of simple chests, or even a specially built cavity in the wall, where wrapped visceral bundles were placed. We find the first possible canopic installations at Saqqara in tombs of the 2nd Dynasty, but proven canopic burials date from the 4th dynasty reign of Senfru ... but by the end of the 4th Dynasty, organs were sometimes placed inside simple stone or pottery jars, with flat or domed lids. The earliest examples of canopic jars come from the 4th dynasty tomb of Queen Meresankh III at Giza, from the reign of Menkaura ... While the First Intermediate Period was a time of Chaos in Egyptian history, it was during this time that the lid of canopic jars started to take on the form of a human head instead of a flat or domed shape. Also, the wrapped bundles of viscera placed in the jars were now sometimes adorned with cartonnage masks with human faces. -- Canopic Chests and Jars, Taylor Ray Ellison The four gods were also related to the sky, they were "behind the Constellation of the Thigh (the Great Bear), in the northern sky". The Children of Horus were related to the Decans (groups of stars from the night sky was divided.) The Decans related to them were Kher-KheptKenmut, Ha-tchat and Pehui-Tchat. It was also noted that the constellations of the Great and Little Bears resembled the 'adzes' used in portrayals of the ceremony of the 'Opening of the Mouth', performed on the mummy of the dead king to

give it life ... The Great Bear (the Egyptian constellation of the 'Thigh') was associated with the Four Sons of Horus and the cardinal points, and seems in some way to have generated the force that turned the sky. -- Notes on Egyptian Religion and Astronomy They were part of the Seven Spirits (the other three being Maa-atef, Kheribeqef, and Heru-khenti-en-ariti) who made up a group appointed by Anubis. These Seven Spirits (or Seven Shining Ones) were believed to have protected the dead body of Osiris. The positioning for protection of the deceased (emulating the protection of the dead Osiris) was already well established by the Middle Kingdom.

Ancient temple Proverbs

Proverbs From the Ancient Egyptian Temples

Source: http://www.duboislc.org/html/Proverbs.html There are two parts of the temple; the outer temple where the beginning initiates are allowed to come, and the inner temple where one can enter only after proven worthy and ready to acquire the higher knowledge and insights. One of the concepts that the Egyptians held was that man was the microcosm of the universe the macrocosm. This is the reason for the saying: "know thyself." Their spiritual aspect of this concept held that within man (which they symbolized as a five-pointed star) is the divine essence of the Creator and the Heavens. And this finds expression in their teaching: "The kingdom of heaven is within you; and whosoever shall know himself shall find it."(1) Below are some of the teachings, proverbs, and maxims gleaned from the works of Isha Schwaller de Lubicz who, under the direction of her husband and teacher, R. A. Schwaller de Lubicz, lived for fifteen years among the temples and tombs of Luxor and Karnak, in order to try and "penetrate the secret symbolism of the hieroglyphs." Isha has written a two volume work of a fictionalized account, based on her research, of an Egyptian initiate progressing through the stages of initiation to attain "self knowledge and cosmic wisdom."(2) She explains in her works that if one were to focus on the principles underlying the concepts of the gods, i.e. the Neters (Neter is often translated as "god," but it actually refers to something more like a fundamental principle of nature, or a sort of causal agent.), of ancient Egypt, then one would readily see the commonality of the concepts running throughout the differing expressions of their cosmology. Many of these teachings, proverbs, and maxims relate directly to these concepts, and are reflections others.

From the Outer Temple(3)

The best and shortest road towards knowledge of truth [is] Nature. For every joy there is a price to be paid. If his heart rules him, his conscience will soon take the place of the rod. What you are doing does not matter so much as what you are learning from doing it. It is better not to know and to know that one does not know,than presumptuously to attribute some random meaning to symbols. If you search for the laws of harmony, you will findknowledge. If you are searching for a Neter, observe Nature! Exuberance is a good stimulus towards action, but the inner light grows in silence and concentration. Not the greatest Master can go even one step for his disciple; in himself he must experience each stage of developing consciousness. Therefore he will know nothing for which he is not ripe. The body is the house of God. That is why it is said, "Man know thyself."

True teaching is not an accumulation of knowledge; it is an awaking of consciousness which goes through successive stages. The man who knows how to lead one of his brothers towards what he has known may one day be saved by that very brother. People bring about their own undoing through their tongues. If one tries to navigate unknown waters one runs the risk of shipwreck. Leave him in error who loves his error. Every man is rich in excuses to safeguard his prejudices, hisinstincts, and his opinions. To know means to record in one's memory; but to understand means to blend with the thing and to assimilate it oneself. There are two kinds of error: blind credulity and piecemeal criticism. Never believe a word without putting its truth to the test; discernment does not grow in laziness; and this faculty of discernment is indispensable to the Seeker. Sound skepticism is the necessary condition for good discernment; but piecemeal criticism is an error.

Love is one thing, knowledge is another. True sages are those who give what they have, without meanness and without secret! An answer brings no illumination unless the question has matured to a point where it gives rise to this answer which thus becomes its fruit. Therefore learn how to put a question. What reveals itself to me ceases to be mysteriousfor me alone: if I unveil it to anyone else, he hears mere words which betray the living sense: Profanation, but never revelation. The first concerning the 'secrets': all cognition comes from inside; we are therefore initiated only by ourselves, but the Master gives the keys. The second concerning the 'way': the seeker has need of a Master to guide him and lift him up when he falls, to lead him back to the right way when he strays. Understanding develops by degrees. As to deserving, know that the gift of Heaven is free; this gift of Knowledge is so great that no effort whatever could hope to 'deserve' it. If the Master teaches what is error, the disciple's submission is slavery; if he teaches truth, this submission is ennoblement. There grows no wheat where there is no grain. The only thing that is humiliating is helplessness.

From the Inner Temple(4)

An answer if profitable in proportion to the intensity of the quest. Listen to your conviction, even if they seem absurd to your reason.

Know the world in yourself. Never look for yourself in the world, for this would be to project your illusion To teach one must know the nature of those whom one is teaching. In every vital activity it is the path that matters. The way of knowledge is narrow. Each truth you learn will be, for you, as new as if it had never been written. The only active force that arises out of possession is fear of losing the object of possession. If you defy an enemy by doubting his courage you double it. The nut doesn't reveal the tree it contains. For knowledge ... you should know that peace is an indispensable condition of getting it. The first thing necessary in teaching is a master; the second is a pupil capable of carrying on the tradition. Peace is the fruit of activity, not of sleep. Envious greed must govern to possess and ambition must possess to govern. When the governing class isn't chosen for quality it is chosen for material wealth: this always means decadence, the lowest stage a society can reach. Two tendencies govern human choice and effort, the search after quantity and the search after quality. They classify mankind. Some follow Maat, others seek the way of animal instinct. Qualities of a moral order are measured by deeds. One foot isn't enough to walk with. Our senses serve to affirm, not to know. We mustn't confuse mastery with mimicry, knowledge with superstitious ignorance. Physical consciousness is indispensable for the achievement of knowledge. A man can't be judge of his neighbor' intelligence. His own vital experience is never his neighbor's. No discussion can throw light if it wanders from the real point. Your body is the temple of knowledge. Experience will show you, a Master can only point the way. A house has the character of the man who lives in it. All organs work together in the functioning of the whole. A man's heart is his own Neter. A pupil may show you by his own efforts how much he deserves to learn from you. Routine and prejudice distort vision. Each man thinks his own horizon is the limit of the world. You will free yourself when you learn to be neutral and follow the instructions of your heart without letting things perturb you. This is the way of Maat. Judge by cause, not by effect. Growth in consciousness doesn't depend on the will of the intellect or its possibilities but on the intensity of the inner urge. Every man must act in the rhythm of his time ... such is wisdom.

Men need images. Lacking them they invent idols. Better then to found the images on realities that lead the true seeker to the source. Maat, who links universal to terrestrial, the divine with the human is incomprehensible to the cerebral intelligence. Have the wisdom to abandon the values of a time that has passed and pick out the constituents of the future. An environment must be suited to the age and men to their environment. Everyone finds himself in the world where he belongs. The essential thing is to have a fixed point from which to check its reality now and then. Always watch and follow nature. A phenomenon always arises from the interaction of complementaries. If you want something look for the complement that will elicit it. Set causes Horus. Horus redeems Set. All seed answer light, but the color is different. The plant reveals what is in the seed. Popular beliefs on essential matters must be examined in order to discover the original thought. It is the passive resistance from the helm that steers the boat. The key to all problems is the problem of consciousness. Man must learn to increase his sense of responsibility and of the fact that everything he does will have its consequences. If you would build something solid, don't work with wind: always look for a fixed point, something you know that is stable ... yourself. If you would know yourself, take yourself as starting point and go back to its source; your beginning will disclose your end. Images are nearer reality than cold definitions. Seek peacefully, you will find. Organization is impossible unless those who know the laws of harmony lay the foundation. It is no use whatever preaching Wisdom to men: you must inject it into their blood. Knowledge is consciousness of reality. Reality is the sum of the laws that govern nature and of the causes from which they flow. Social good is what brings peace to family and society. Knowledge is not necessarily wisdom. By knowing one reaches belief. By doing one gains conviction. When you know, dare. Altruism is the mark of a superior being. All is within yourself. Know your most inward self and look for what corresponds with it in nature. The seed cannot sprout upwards without simultaneously sending roots into the ground. The seed includes all the possibilities of the tree. ... The seed will develop these possibilities, however, only if it receives corresponding energies from the sky.

Grain must return to the earth, die, and decompose for new growth to begin. Man, know thyself ... and thou shalt know the gods. The initiates spent years in the temples, decades even and sometimes lifetimes. The Egyptians priests took great care in the selecting and accepting candidates into their temples. See the list of virtues given by George G. M. James in his book, Stolen Legacy, that the Neophyte was required to manifest.

Picture below Source: http://www.egyptonline.com

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The four Pillars of Shu

This ritual does multiple things at once, It strengthens and expands the Aura, It charges the Aura and astral body/Soul, It connects with the divine and acknowledges the four quarters...I prefer it over the MP ritual but then it isn't as powerful as the Egregore isn't as strong... Step One: Rythmic breathing, Face east Step Two: Form sign of Shu, stood straight with two hands held at head height, palms upwards. Step Three: See crown chakra, Vibrate "Nut" Step Four: See white line descent to 3rd eye Chakra and vibrate "Ra" Step Five: see white line descent to throat and vibrate "Anpu" Step Six: See white line descent to heart and vibrate "Auset" or "Hathor" Step Seven: See white line descent to Stomach and vibrate "Sekhmet" Step Eight: See white line descent to groin and vibrate "Ausar" Step Nine : see white line descent toroot and vibrate "Geb" Step Ten : Vibrate Shu, Become the Pillar of shu and repeat step Two, See yourself holding Kether up with your hands It brings light down to you, through the body, It hits the Root chakra and the Root chakra shoots it back up your spine and back to Kether, Charging each Chakra, Repeat for as long as you want Step Eleven : See a yellow pillar before you, A jackal stands atop it, Utter (Vibrate capitals) "Before me standeth and ruleth Duamutef, Pillar of the east, DUAMUTEF" See a Red pillar with a Bearded man stood atop the pillar to the right "Upon my Right hand Standeth and ruleth Im-Seti, Pillar of the south, IM-SETI" See a green pillar to the north with a Baboon headed man upon it "Upon my left standeth Hapi, pillar of the North, HAPI" See a blue pillar behind you with a Falcon upon it "Behind me standeth and ruleth Quebsnoof (Kebsnoof) Pillar of the West, QUEBSNOOF" Step Twelve : Intone

"Let it be said that I stand in the middle of these elements in perfect balance For I am heaven and earth So above so below I stand as a god" ---------------------------------------For symbology, Nut is the heavens, Kether or crown Ra is the master of the eye, So he and Heru can be used there Anpu is opener of ways, and the lips belong to him. The throat is used to open access to the Chakra's so symbology there is easy. Hathor/Auset both have place other Life and emotion, in egypt the Heart (Ab) is the center of life. Sekhmet is the stomach, discipline, she also devours. Again she ruled the stomach in Ancient Kemet Ausar impregnated Auset despite death, In Kemet he ruled the Phallus too. Geb is the earth, Malkut. The four pillars are the four sons of Horus, They each rule a quarter and are the pillars of the world. By Sokkwi Sabwu Shemsu en Anpu or jackal 96 Sent in by : billy ashford-webb

Invocations of Anpu and Sekhmet

"Ho Anpu, Ho Anpu, Ho Anpu Hail Anpu, I call upon thee, MMost divine Jackal of the north, O thou who I call upon I callest as a son calls his father, Thine Divine guardian of the Justified, who detesteth evil I praise you in thy appearance before me as the beautiful god Who does protect the blessed deceased, and guide the living Thine god Anpu, Thou Opener of ways, I adore thee At thy appearence within this body of mine, As thou does emerge from the Horizon with thy sceptre in hand To take thy throne within me and Ruleth this body as thou rules the gods For Thou art Anpu, Keeper of the Sacred booth in Abydos Great strength of the Udjat Eye, and master who conquers those nine bows The Strict Gatekeeper of the Duat whom is adored by all O thou does appear before me O Anpu, Thy words that emerge from thy tongue all knowing and beautiful For thou art the one who judges most rightously upon those scales of Maat Thy noble one who destroys the decievers of thy Shemsu as thou does silence there tongues I praise and Glorify thee O Anpu For Thou enfold me in thy Ka, And as thou does so I feel thine great strength and knowledge For thou art manifest within me, I worship you at thy appearance within me As I invoke thee, O Anpu of the West, Yea, I invoke thee *Assumption of God form* Behold! The God arises within this vessel, My name to thee is Anpu The Jackal who is quick in his motions as he announces the way Let it be said, I am he who makes the Utterance occur, The aggressive Ba of great strength who unites with Maat at the hall of judging So behold, Tremble at my Name Anpu, As one who expels enemies! For the sceptre of him in the place of embalming appears, All are glad For the Great ones have recieved there leopard skins and staffs While I stand within this great place making it pure For it is I Anpu who comes and appears within this soul as Vizier And I speaketh my will and of my glory

Let it be so! For I am Lord of the sceptre, Magnificent Jackal Who ruleth eternity and stand as lord of the beautiful west and as reciever of Libation I am he who leads the two lands in my throne of governing within the house of gods and I speak thus! Let no Blasphemies or arts of Deciet occur within this place, Nor shall the Tresspasser come before me All lies and transgression shall fall upon the owner and my wrath should be great Bet let all with good intent and my permission be received with warm welcome and at peace greatly For I am expeller of enemies who brings the Truth of Maat into being And so Here within I stand, Beloved god of benevolant Shadows Who destroyeth hostility and Protects Maat in my eternal will Now I hath spoken many things and they hath occured thus But now hear these words that I speak from my lips, for they shall Occur and my infinite will shall be bought into being and as such as what I will, for against my beauty and power non shall stand, for all praise my power And even the Blind may see my greatness!

KEMETIC TREE OF LIFE

The Ancient Egyptian Origin and Mystery of the Spiritual Tree The concept and iconography of the tree as a spiritual symbol and or metaphor has been used from time immemorial throughout human history. Most people, in modern times, have become familiar with the concept of the "Tree of Life" through a system of spirituality called Kabbalah. However, the idea of having direct access to God through special knowledge, in Kabbalism, was already evident in the teachings of the Ancient Egyptians, the Christian Mystics (Gnostics), the Hindus and the Buddhists who all came long before the Kabbalists. In Ancient Egypt, however, the teaching of the Tree of Life took on a special meaning. In its earliest form, originated in Ancient Egypt, it was related to theurgical religious system developed in the Ancient Egyptian city of Anu and the tree was seen as the source of life, and it was the Goddess, as the divinity being worshipped, who extended the nectar of life itself through the tree. This idea, of a nectar of life, is also evident in the special Bodhi tree of Buddha and the Tree of Life in the Garden of Eden, which is also, according to some Christian traditions, known as the tree upon which Jesus was crucified. Also, the cross of Jesus is often referred to as a Tree of Life. In present day practice, the Christmas tree was originally supposed to be a manifestation of the same idea. The star at the top of the Christmas tree was supposed to symbolize the attainment of Cosmic (Christ) Consciousness. In Ancient Egyptian Spirituality there is a concept called chet-n-ankh- means "staff of life" - "foodstuff from wood" -"'vegetation," "sustenance from the tree," etc. It relates to the physical sustenance that is derived from plants and trees and the mysteries of the tree goddess who provides astral sustenance. This also related to the Djed pillar of Asar' which is symbolized by a tree trunk. The Djed pillar is made out of wood

and contains Asars body, which when planted in the ground, brings forth food crops but which also represents the spiritual and mystical essence ofa human being and of God. And I becomes:

Shen

object

Ankh

[eternity]

[existing in time and space]

[life process]

The Ancient Egyptian Ankh is composed of two hieroglyphic symbols. The top of the ankh hieroglyph is called Shen and it means eternity. It is composed of a rope that has been formed into a circle and knotted at the bottom. The other glyph is a vertical line which is a determinative glyph that means object, as in the objects that exist in time and space. So this combination of eternity. which is derived from the Spirit, and the objects of time and space, which are finite, ephemeral and limited, produces a "life process" which we know as mortalexistence on earth.

Worship of the Tree Goddess in Ancient Egypt. The Tree Goddess Motif is Fundamental in the Art of the Ancient Egyptians. In Kamitan (Ancient Egyptian) myth, the tree is a life sustaining and enlightening source, and the tree goddess is the divinity (Goddess) of wisdom who lives in the tree and extends its bounty to the spiritual aspirant. Thus, the tree goddess motif is fundamental in Ancient Egyptian iconography. It symbolizes the Goddess in general, but the goddesses Nut and Hetheru in particular, as the compassionate, life-giving female Divine Essence. The goddess sustains as a mother looking after her children, nurturing them with physical and spiritual sustenance, and when their time is up on earth she reaches down and lifts them up to the heavens.

In Kamitan myth the tree goddess in the form of goddess Nut treats all human beings as she did her son Asar in ancient times. As she lifted him up following his resurrection, so too she treats all human beings as though all human beings are Asar, incarnated souls who will one day return to the source from whence they came, in the sky, the heavens.

The Ancient Egyptian Mystical Tree and the Implications of the Pillar of Asar The Djed pillar, is associated with the Ancient Egyptian Gods Asar, as well as Ptah. It is part of a profound mystical teaching that encompasses the mystical Life Force energy that engenders the universe. It is the driving force that sustains all life and impels human beings to action. In the Asarian

Resurrection myth'. it is written that when Asar eas killed by his brother Set, his body was thrown into the Nile and it came ashore on the banks of Syria. There it grew into a tree with such a wonderful fragrant aroma that the king of Syria had it cut into a pillar for his palace. The pillar of Asar-Ptah, made from an Acasia tree, is a mystical reference to the human vertebrae and the Serpent Power or Life Force energy which exists in the subtle spine of every human being. It refers to the four highest states of mystical psycho-spiritual consciousness in a human being, with the uppermost tier symbolizing ultimate spiritual enlightenment wherein one discovers one's higher identity as one with the Supreme Being (the Mystical spiritual movement). Also, the Djed refers to the special realm of the Duat (astral Plane) wherein Asar, symbolizing the spiritual resurrection, can be discovered. -

The Duat or Ancient Egyptian concept of the Nethenworld is a special place of existence. This is the abode of Asar-Ptah as well as the ultimate destination of those who become spiritually enlightened. It is the realm of Supreme Peace. It is known as Sekhet-Aaru or in other times AmenDjed.. AmenDjed is a reference which unites the symbolism of the Ancient Egyptian deities Asar and Ptah with the diety Amun, thus relating these three deities of Ancient Egypt into a singular essence (and dispelling the notion of polytheism). This underlying non-dualist monotheism is an important tantric theme. The Djed symbolizes the awakened human soul that is well "established" or "steadfast" or "stable" in the knowledge of the Self, that is, enlightened. The Ancient Egyptian word Djeddu, refers to the abode of Asar within the Duat, "steadfastness" or "stability," as well as to the pillar of Asar. In mystical terms it refers to being firmly established in the Netherworld. The idea is to become steadfast and upright as a tree (vertical), as opposed to unstable and falling over horizontally as the dead, in order to reach up to unite the earth and the sky, thus destroying (in the form of transcending) duality. Djeddu thus means having the knowledge of what is below and above and transcending both, thereby attaining the goal of Mysticism, to transcend duality and become one with all. This concept of "steadfastness" as the essence of a human being is being referred to in the following line from the Egyplian Ru Pert Em Heru, Rau (Chapter) I:

nuk Djedi, se Djedi au am-a em Djeddu Mesi - a em Djeddu I am Djedy (steadfast), child of Djedy (steadfast), conceived and born in the region of Djeddu (steadfastness)."
The Ancient Egyptian concept of creation includes three realms. These are the TA (Earth), Pet (Heaven),

and the Duat (the Netherworld). Ta is the gross physical plane. Pet is The Duat is the abode of the gods, goddesses, spirits and souls. It is the plane of thoughts, the subtle nature devoid of gross physicality. It is the realm where those who are evil or unrighteous are punished (Hell), but it is also where the righteous live in happiness (Heaven). It is the "other world," the spirit realm. The Duat is also known as Amenta since it is the realm of Amen (Amun, The Hidden Supreme Being). The Duat is the realm where Ra, as

symbolized by the sun, traverses after reaching the western horizon, in other words, the movement of Ra between sunset and sunrise, that is, at night. Some people thought that the Duat was under the earth since they saw Ra traverse downward and around the earth and emerged in the east; however, this interpretation is the understanding of the uninitiated masses. The esoteric wisdom about the Duat is that it is the realm of the unconscious human mind and the astral plane. ---------------------------------------------------------------------------------------------------- Source: Extract from: The Kemetic Tree of Life Written by Muata Ashby

Review: If you want to know all about this topic buy this book. It discuss every path of the tree and the philosophy of each Theurgy of the Tree of Life in detail.

Theurgy of Anointing
Book: The Sacred Magic of Ancient Egypt Author: Rosemary Clark --------------------------------------------------------------------------------The "small" (Gasu Nedj) or "great" (Gasu Ur) version of the anointing rite is also' elected at the preference of the individual, though constraints of time and materials should be taken into consideration. If performed in the temple, all of the anointings may be placed on the crown of the head during ceremonies. The oils may be combined together in one offering bowl, or a special temple oil may be created using the scents particular to the Neter of the season or the temple itself. Gasu Nedj-n "Small Anointing" Each of the seven centers corresponds to one of the vital bodies in the metaphysical constitution of the initiate. In this rite, the anointing reconstitutes and fuses these bodies to create the Akh, the "body of light" that is the spiritual aim of all theurgy. Center Mouth Hands Pubis Heart Nape of Neck Brow Crown Redtation I become pure, I become a soul, I become strong, I become glorified, I become divine, I become a god Hekau Uab Kua, Ba Kua, User Kua, Khu Kua, Djeser Kua, NeterKua,

I am the soul of creation. Nuk Ba Khepera.

Gasu Ur Great Anointing" The body is washed, from head to feet in a circular motion, and dried. This anointing proceeds with the cleansing of the hands, and the body is purified from the feet upward. The scents associated with each center are laid out on an offering table similar to a scheme used on anointing tablets that have been uncovered at mortuary and temple centers. These tablets are permanently inscribed with the names of the sacred oils and feature carved wells into which those oils were poured for the anointing. For practicality, this method seems useful for the ceremonial environment, where the opening, pouring, and closing of flasks are clumsy and time-consuming. The rite is performed facing east and in the outermost part of the temple. 1. Purification of Hands: Atum o Arum who possesses my flesh and spirit, Let me not decay nor know corruption, but live as Khepri each day. I am the soul of Ra Arum, who comes forth from the two horizons, Nuk ba Ra Atum, pert em aakhuti, Sovereign of the gods, who gives birth to himself, lord of life. Suten neteru, mesu djes-ef, neb ankh. I am restored. Suten ta hotepu. II. Purification of the Feet: Nut Come, thou form, Stabilizer, who covers me in the house of gold: Grant to me the power to endure forever. I am the soul of Nut. Nuk ba Nut. I am restored. Suten ta hotepu. III. Purification of the Calves: Maat Come, thou form, Stabilizer: who knows truth throughout: Bring me to the chamber of fair judgment. I am the soul of Maat. Nuk ba Maat. I am restored. Suten ta hotepu. iV. Purification of the Knees: Set Come, thou form, Stabilizer, who fixes me firmly upon the Earth: Establish me in the the sacred places. I am the soul of Set. Nuk ba Suti. I am restored. Suten ta hotepu

V,.Purification of the Thighs: Sekhmet-Bast Come, thou form, Stabilizer, who purifies the offerings: Enter the gate that guards the sacred fire. I am the soul of Sekhmet-Bast. Nuk ba Sekhmet. I am restored. Suten ta hotepu. VI., Purification of the Pubis: Anpu Come, thou form, Stabilizer, who is upon the secrets: Guard the gate that establishes my form upon the Earth. I am the soul of Anpu. Nuk ba Anpu. I am restored. Suten ta hotepu. VII. Purification of the Plexus: Auset Come, thou form, Stabilizer, who creates the reviving wind, Make ready the place where my Ba returns. I am the soul of Auset. Nuk ba Auset. I am restored. Suten ta hotepu. VIII. Purification of the Stomach: Geb Come, thou form, Stabilizer, who hastens the fields to come forth: Let me go up from the Earth with the day behind me. I am the soul of Geb. Nu~ ba Geb. I am restored. Suten ta hotepu. IX. Purification of the Heart: Heru Come, thou form, Stabilizer, who conquers the spirits in the night battle: Come to the place where I rise from the deep. I am the soul of Hem. Nuk ba Heru. I am restored. Suten ta hotepu. x. Purification of the Throat: Nebt-Het Come, thou form, Stabilizer, who rests upon the mound of her brother: .

Bring me to the place where my breath is restored. I am the soul of Nebt-Het. Nuk ba Nebt-Het. I am restored. Suten ta hotepu. XI. Purification of the Mouth: Djehuti Come, thou form, Stabilizer, who speaks truth throughout: Guard the place where my name speaks for me. I am the soul of Djehuti. Nuk ba Djehuti. I am restored. Suten ta hotepu. XII. Purification of the Brow: Het-Her Come, thou form, Stabilizer, great of power in her father's barque: Where your Heka restores the hidden eye. I am the soul of Het-Her. Nuk ba Het-Her. I am restored. Suten ta hotepu. XIII. Purification of the Crown: Asar Come, thou form, Stabilizer, lord of life who comes forth Into the place where my Ka may exist without hindrance. I am the soul of Asar. Nuk ba Asar. I am restored. Suten ta hotepu. xrv. Purification of the Nape of the Neck: Sons of Heru My flesh came into being by the design of the Neteru, I am made perfect before them, without defect. I am purified, truth and order are in my body. Wabu-a, au maat en khat-a.

More informatin on Theurgy of worship to follow

Ra-Khepri Zep Tepi of Creation

Ra-Khepri
----------------------------------------------

Creative god in Heliopolis incarnating therising sun Principal place of worship:Heliopolis (lower Egypt) Representation: abeetle or man with the head of a beetle -------------------------------------Khepri is the form the sun adopts at dawn. In hieroglyphic writing, his name has just one sign, the beetle, which belongs to the group of triliteral signs. This term is used for a sign representing three consonants, or semi-consonants: here hpr, or kheper if the vowels are pronounced. The precise translation of the word is still difficult to give. Literally, one could translate it by "coming to existence," to"become," or to "be." Whatever its real signification, it expresses an. idea of birth, transformation and becoming. By deduction, the god Khepri shall be understood as "the one who came into existence by himself."And the cosmogony of Heliopolis relates very precisely the origins of this solar god: he emerged from the primeval ocean, Nun, and fashioned a physical body for himself. He has neither father nor mother: he is his own creator. He is at the same time Khepri, Re'and Alum: the sun at dawn, the sun at its zenith, and the setting sun. Thus Khepri is always pictured as a beetle. Sometimes he is depicted as a man holding a beetle over his head, or more rarely, a man with the head of a beetle. It seems quite obvious that the representation of Khepri is an analogy between the behaviour of the beetle and that of the sun. According to Plutarch, these animals have no female representative; they "put their semen into a kind of matter that they turn into a ball which they roll by pushing it with their hind leg."Then they hide it in long underground galleries so that the little coleopter can be born protected from exterior aggressions. The ball they push describes, in a figurative fashion, the course of the sun in the sky; the burying of the eggs and the birth of the young beetle, coming out of hiding, symbolize the daily rejuvenation of the sun after its nightly journey.

In the tombs of the Valley of the Kings there are many scenes that recall the voyages of the sun. These illustrated texts, called "cosmographies," describe the nightly journey of Re' in the infernal regions of the Under World in very detailed manner. The most astonishing, as well as the oldest, of all these compositions about Tuat, the world below, is called the "Book of What is in the Tuat". The twelve hours of the night are organized as regions crossed by a river, the underground Nile. The sun boat floats on this river, with the god Re', his attendants and the deceased king on board. On its banks, hundreds of deceased inhabitants of the That stand by to acclaim the sun god. The retinue crosses the twelve subterranean regions, where obstacles or cosmic enemies are there to constantly impede its long journey. In particular, Apophis,the giant malignant snake, constantly attacks the divine bark with the intention of overturning it. But each time he is sent back to chaos. At last, at dawn, the god Re' appears triumphantly in the shape of Khepri, the sun reborn. He can then start his diurnal trip.

Extract from Egyptian Mysteries volume 1: Shetaut Neter Written by Sebai Muata Ashby -----------------------------------------------------------------------

Who Was the Founder of Neterianism?

One of the most important questions in life for followers of any religion is who started it? In order to understand who founded Neterianism, the leaching of Shetaut Neter,we must understand the origins of creation. In the sacred scriptures of Shetaut Neter we are told that Creation is a cycle. That is, that Creation occurs cyclically. God brings creation into existence and then dissolves it again.

The current cycle of Creation began around the year 36,000 B.C.E. In the beginning there was nothing more than a watery mass, a primeval ocean, called Nun. Nun is the body of Khepri. Prior to the creation, Khepri remained in a recumbent posture. He rested on the back of the great serpent Asha-hrau ("many faces"). From that Nun the Divine Spirit arose by stimulating Asha-hrau to move and chum the ocean. Then he named himself Khepri, Creator. Khepri called out his own name and dchn-vibrations were infused in the ocean and waves were formed. Just as there are many waves in the ocean with many shapes and sizes, the objects of the world came into being in the form of elements, Ra (fire), Shu (air-space), Tefnut (water), Geb (eanh), Nut (ether). Everything in creation emanates from the Nun or primordial ocean, and expresses in the form of elements in succeeding levels of denseness. These elements also manifest in the form of the opposites of Creation (man-woman, up-down. whiteblack) which appear to be exclusive and separate from each other, but which are in reality complements to each other. Khepri and the Creation Myth Khepri then bought forth Creation by emerging in a boat. The Nun waters lifted him and his boat up with his great arms. He brought nine divinities with him in that boat, lesser gods and goddesses, to help him sustain the Creation and lead human beings on the righteous path to life and spiritual enlightenment. Having created Creation, Khepri now sails the ocean, which has now become Creation itself, with his divinities, on the divine boat. Khepri-Ra and the pauti, Company of Khepri congealed the Nun, his own body, into all the forms of Creation. The first spot that was congealed from the Nun is called Benben, the first place, the Ben-Ben dot, ., of Creation. That dot is the center point in the symbol of Khepr-Ra. That dot is the very point at the top of the Pyramid (mr-) the Obelisk,(tekhnu-). The pyramid-obelisk symbolizes the mound that formed from that initial spot. Khepri sat atop the hill of Creation and all solid ground look form underneath him.

The Boat of creation

Gods and goddesses, travels in the Boat of Millions of us, which traverses the heavens, and thereby sustains creation through the wake of the boat that sends ripples vibrations throughout Creation. The act of "Sailing" signifies the motion in creation. Motion implies that events occur in the realm of time and space relative to each other, thus, the phenomenal universe comes into existence as a mass of moving essence we call elements. Prior to this motion, there was the primeval state of being without any form and without existence in e or space. The gods and goddesses of the boat form the court of Kheper-Ra. As Ra, the Supreme Being governed the earth for many thousands of years. He created the, world, the planets, the stars and the galaxies; he also created animals, as well as men and women. In the beginning, men and women revered the Divine, but after living for a very long time, they began to take Ra for granted. They became arrogant and vain. Ra sent his daughter, Hetheru, to punish them, but she forgot her way (as Sekhmet) and became lost in the world. Then He left for his abode in heaven and gave the earthly throne to his son Shu, and daughter, Tefnut. After a long period of time, they turned over the throne to their children, Geb and Nut. After some again, Geb and Nut gave the throne to their children, Asar and Aset, and so on in a line of succession throughout history, down to the Pharaohs of Kamit. Teachings of Lord Khepri Lord Khepri manifests as Neberdjer, "All-encompassing Divinity." Aspirants are to say: tu-a m shems n Neberdjer "I am afollower ofNeberdjer' er sesh n Kheperu in accordance with the writings of Lord Kheperu" So, the Shetaut Neter "Mystery teachings" were originally given by the Creator, Khepri. In this capacity he is known as Shetaut Kheperu, "hidden Creator of forms." Lord Djehuti codified these Mystery teachings into the hieroglyphic texts, and these teachings were passed down to succeeding generations of divinities, sages and priests and priestesses throughout history. So Lord Khepri imparted his knowledge to the divinities, and especially to his son Djehuti. Thus, Lord Khepri, the self Created Divinity, is the founder of Shetaut Neter. The codifier was his first main disciple, Djehuti. Djehuti has the body of a man and the head of an Ibis bird. He also has another form as a baboon. The teaching that Lord Khepri gave to Djehuti became known a Shetitu and it was conveyed through the Medu Neter (hieroglyphic texts). The teachings of the Neterian Traditions are conveyed in the scriptures of the Neterian Traditions. The Medu Neter was used through all periods by priests and priestesses - mostly in monumental inscriptions such as the Pyramid texts, Obelisks, temple inscriptions, etc. since Pre-Dynastic times. It is the earliest form of writing in known history. Thus, these Shetaut (mysteries-, rituals, wisdom, philosophy) about the Neter (Supreme Being) are related in the writings of the hidden teaching. And those writings are referred to as Medu Nerer or "Divine Speech," the writings of the god Djehuti (Ancient Egyptian god of the divine word). Medu Neter also generally refers to any Kamitan hieroglyphic texts or inscriptions. The term Medu Neter makes use of a special hieroglyph, which means "medu" or "staff - walking stick-speech." This means that speech is the support for the Divine. Thus, just as the staff supports

an elderly person, the hieroglyphic writing (the word) is a prop or support (staff) which sustains the Divine in the realm of time and space. That is, these Divine writings (Medu Neier) contain the wisdom which enlightens us about the Divine, Shetaut Neter. If Shetitu is mastered through the study of the Medu Neter then the spiritual aspirant becomes Maakheru or true of thought, word and deed, that is, purified in body, mind and soul. The symbol medu is static while the symbol of Kheru is dynamic. The term Maakheru uses the glyph kheru, which is a rudder - oar (rowing), and a symbol of voice, meaning that purification occurs through the righteous movement of the word, when it is used (rowing-movement) to promote Maat (virtue, order, peace, harmony and truth). So Medu Neter is the potential word and Maa kheru is the perfected word. The hieroglyphic texts (Medu Neter) become useful (Maakheru) in the process of religion when they are used as hekau - the Ancient Egyptian "Words of Power." They are to be Hesi, chanted and Shmai- sung, and thereby one performs Dua or adoration of the Divine. The divine word allows the speaker to control the gods and goddesses, who actually are the cosmic forces in Creation. Human beings are a higher order beings, and they can attain this higher state of consciousness if they learn about the nature of the universe and elevate themselves through virtue and wisdom.

Aset and Asar Lord Khep-Ra knew that human beings needed guidance, so he sent his great grandchildren, Asar and Aset, to be teachers and role models for human beings on earth. Lord Djehuti also imparted the hidden knowledge of life to Aset and Asar, so that they would lead people on earth in a righteous manner, showing them the path of peace, prosperity and spiritual enlightenment. Asar and Aset established the Shetaut Neter, "Divine Mysteries," ritual worship and Ancient Egyptian religion. When human beings become too involved in the world they forget their true nature, and so the Temple, Het Neter ( House of the Divinity - God(dess)-Temple), was created, where the pressure of the world can be relieved, and an association with something other than the worldly perspective (i.e., with Divinity) can occur. Such a place and its teaching are needed so that the mind can become aware of higher possibilities and turn away from umt-ab-"mental dullness due to Khemn - "ignorance," and be led to Nehast -"Resurrection, spiritual

awakening, Akhu enlightenment and so that human beings may become Sheps - "nobility, honor, venerableness, honore ances ors. So, Aset learned the Mystery teachings from Lord Djehuti. Aset is the ancient African prototype of the mother and child which is popular all over Africa, and also in Christian and Indian iconography with the birth of Jesus and Krishna, respectively. The mother is the first teacher. Aset not only raised Heru, but also initiated him into the mysteries of life and creation, with the teaching she learned from Djehuti and Khepri, in order to enlighten him and make him strong for the battle of life. The redeemer Heru Heru is the redeemer, the challenger, the one who stands up for his father, Asar, and liberates him from the imprisonment of death. Heru represents spiritual aspiration and success in the spiritual path. Heru re-establishes order after defeating the evil Set, and takes the throne of Kamit. In his form as Heru Behdet, Heru is a warrior. He fights for truth, justice and freedom for all. Heru, the redeemer, the warrior, the greatest advocate of Asar (the soul) and triumphant aspirant is the one who leads the aspirant to the initiation hall. Heru is often the one shown leading the aspirant by the hand, into the inner shrine. In rituals, the priest wears a Heru mask in the context of a ritual theatrical ceremony of the temple that is meant to awaken the glory of the Neterian teaching in the heart of the aspirant.

Neter classifications Transcendental Divinities: Neberdjer, Heru - beyond the cosmos, beyond time and space Cosmic Divinities: Ex. Asar, Aset, Amun, Ra, Net, etc.-universal worship Natural Divinities: Geb, Nut, Shu, Tefnut, etc.divinities symbolizing the cosmic forces of nature Local (worldly) Divinities: worshipped at the particular nome (city-town) but not nationally throughout Egypt Legendary Divinities: - original divinities of thc ancient period that gave rise to the ones worshipped in the later forms ------------------------------------------------------------------------------------------------------------------------------------------------------

Proverbs From the Ancient Egyptian Temples

Source: http://www.duboislc.org/html/Proverbs.html There are two parts of the temple; the outer temple where the beginning initiates are allowed to come, and the inner temple where one can enter only after proven worthy and ready to acquire the higher knowledge and insights. One of the concepts that the Egyptians held was that man was the microcosm of the universe the macrocosm. This is the reason for the saying: "know thyself." Their spiritual aspect of this concept held that within man (which they symbolized as a five-pointed star) is the divine essence of the Creator and the Heavens. And this finds expression in their teaching: "The kingdom of heaven is within you; and whosoever shall know himself shall find it."(1) Below are some of the teachings, proverbs, and maxims gleaned from the works of Isha Schwaller de Lubicz who, under the direction of her husband and teacher, R. A. Schwaller de Lubicz, lived for fifteen years among the temples and tombs of Luxor and Karnak, in order to try and "penetrate the secret symbolism of the hieroglyphs." Isha has written a two volume work of a fictionalized account, based on her research, of an Egyptian initiate progressing through the stages of initiation to attain "self knowledge and cosmic wisdom."(2) She explains in her works that if one were to focus on the principles underlying the concepts of the gods, i.e. the Neters (Neter is often translated as "god," but it actually refers to something more like a fundamental principle of nature, or a sort

of causal agent.), of ancient Egypt, then one would readily see the commonality of the concepts running throughout the differing expressions of their cosmology. Many of these teachings, proverbs, and maxims relate directly to these concepts, and are reflections others.

From the Outer Temple(3)

The best and shortest road towards knowledge of truth [is] Nature. For every joy there is a price to be paid. If his heart rules him, his conscience will soon take the place of the rod. What you are doing does not matter so much as what you are learning from doing it. It is better not to know and to know that one does not know,than presumptuously to attribute some random meaning to symbols. If you search for the laws of harmony, you will findknowledge. If you are searching for a Neter, observe Nature! Exuberance is a good stimulus towards action, but the inner light grows in silence and concentration. Not the greatest Master can go even one step for his disciple; in himself he must experience each stage of developing consciousness. Therefore he will know nothing for which he is not ripe. The body is the house of God. That is why it is said, "Man know thyself." True teaching is not an accumulation of knowledge; it is an awaking of consciousness which goes through successive stages. The man who knows how to lead one of his brothers towards what he has known may one day be saved by that very brother. People bring about their own undoing through their tongues. If one tries to navigate unknown waters one runs the risk of shipwreck. Leave him in error who loves his error. Every man is rich in excuses to safeguard his prejudices, hisinstincts, and his opinions. To know means to record in one's memory; but to understand means to blend with the thing and to assimilate it oneself. There are two kinds of error: blind credulity and piecemeal criticism. Never believe a word without putting its truth to the test; discernment does not grow in laziness; and this faculty of discernment is indispensable to the Seeker. Sound skepticism is the necessary condition for good discernment; but piecemeal criticism is an error.

Love is one thing, knowledge is another. True sages are those who give what they have, without meanness and without secret! An answer brings no illumination unless the question has matured to a point where it gives rise to this answer which thus becomes its fruit. Therefore learn how to put a question. What reveals itself to me ceases to be mysteriousfor me alone: if I unveil it to anyone else, he hears mere words which betray the living sense: Profanation, but never revelation.

The first concerning the 'secrets': all cognition comes from inside; we are therefore initiated only by ourselves, but the Master gives the keys. The second concerning the 'way': the seeker has need of a Master to guide him and lift him up when he falls, to lead him back to the right way when he strays. Understanding develops by degrees. As to deserving, know that the gift of Heaven is free; this gift of Knowledge is so great that no effort whatever could hope to 'deserve' it. If the Master teaches what is error, the disciple's submission is slavery; if he teaches truth, this submission is ennoblement. There grows no wheat where there is no grain. The only thing that is humiliating is helplessness.

From the Inner Temple(4)

An answer if profitable in proportion to the intensity of the quest. Listen to your conviction, even if they seem absurd to your reason. Know the world in yourself. Never look for yourself in the world, for this would be to project your illusion To teach one must know the nature of those whom one is teaching. In every vital activity it is the path that matters. The way of knowledge is narrow. Each truth you learn will be, for you, as new as if it had never been written. The only active force that arises out of possession is fear of losing the object of possession. If you defy an enemy by doubting his courage you double it. The nut doesn't reveal the tree it contains. For knowledge ... you should know that peace is an indispensable condition of getting it. The first thing necessary in teaching is a master; the second is a pupil capable of carrying on the tradition. Peace is the fruit of activity, not of sleep. Envious greed must govern to possess and ambition must possess to govern. When the governing class isn't chosen for quality it is chosen for material wealth: this always means decadence, the lowest stage a society can reach. Two tendencies govern human choice and effort, the search after quantity and the search after quality. They classify mankind. Some follow Maat, others seek the way of animal instinct. Qualities of a moral order are measured by deeds. One foot isn't enough to walk with. Our senses serve to affirm, not to know.

We mustn't confuse mastery with mimicry, knowledge with superstitious ignorance. Physical consciousness is indispensable for the achievement of knowledge. A man can't be judge of his neighbor' intelligence. His own vital experience is never his neighbor's. No discussion can throw light if it wanders from the real point. Your body is the temple of knowledge. Experience will show you, a Master can only point the way. A house has the character of the man who lives in it. All organs work together in the functioning of the whole. A man's heart is his own Neter. A pupil may show you by his own efforts how much he deserves to learn from you. Routine and prejudice distort vision. Each man thinks his own horizon is the limit of the world. You will free yourself when you learn to be neutral and follow the instructions of your heart without letting things perturb you. This is the way of Maat. Judge by cause, not by effect. Growth in consciousness doesn't depend on the will of the intellect or its possibilities but on the intensity of the inner urge. Every man must act in the rhythm of his time ... such is wisdom. Men need images. Lacking them they invent idols. Better then to found the images on realities that lead the true seeker to the source. Maat, who links universal to terrestrial, the divine with the human is incomprehensible to the cerebral intelligence. Have the wisdom to abandon the values of a time that has passed and pick out the constituents of the future. An environment must be suited to the age and men to their environment. Everyone finds himself in the world where he belongs. The essential thing is to have a fixed point from which to check its reality now and then. Always watch and follow nature. A phenomenon always arises from the interaction of complementaries. If you want something look for the complement that will elicit it. Set causes Horus. Horus redeems Set. All seed answer light, but the color is different. The plant reveals what is in the seed. Popular beliefs on essential matters must be examined in order to discover the original thought. It is the passive resistance from the helm that steers the boat. The key to all problems is the problem of consciousness. Man must learn to increase his sense of responsibility and of the fact that everything he does will have its consequences.

If you would build something solid, don't work with wind: always look for a fixed point, something you know that is stable ... yourself. If you would know yourself, take yourself as starting point and go back to its source; your beginning will disclose your end. Images are nearer reality than cold definitions. Seek peacefully, you will find. Organization is impossible unless those who know the laws of harmony lay the foundation. It is no use whatever preaching Wisdom to men: you must inject it into their blood. Knowledge is consciousness of reality. Reality is the sum of the laws that govern nature and of the causes from which they flow. Social good is what brings peace to family and society. Knowledge is not necessarily wisdom. By knowing one reaches belief. By doing one gains conviction. When you know, dare. Altruism is the mark of a superior being. All is within yourself. Know your most inward self and look for what corresponds with it in nature. The seed cannot sprout upwards without simultaneously sending roots into the ground. The seed includes all the possibilities of the tree. ... The seed will develop these possibilities, however, only if it receives corresponding energies from the sky. Grain must return to the earth, die, and decompose for new growth to begin. Man, know thyself ... and thou shalt know the gods. The initiates spent years in the temples, decades even and sometimes lifetimes. The Egyptians priests took great care in the selecting and accepting candidates into their temples. See the list of virtues given by George G. M. James in his book, Stolen Legacy, that the Neophyte was required to manifest.