Consecration in the House of Amun, Praising the Lord of the Thrones of the Two Lands in His Appearance From ‘Dominion-Place’

Divine Family of Amun.jpg

I give offerings of the heart to Amun-Ra,
the Lord of Lords of the Holy Throne-Place,
His god-making fragrance performing a
miracle of becoming in the heart of this
City of Amun.

O hail ‘Dominion-Place’ in its sweet life-breath
coming forth from the sacred north.

Homage to You O Amun-Ra, the King of the
Gods and life-giving Lord of humankind,
the substance-maker for all living beings of
this earth and Father of the Fathers of Creation.

O Hidden Illumination, O Amun-Ra.
O hidden and secret power of the First-Occasion.
O Lord of the Hand, summoning the Soul of the
primal waters in darkness and making light-radiance.

Homage to You, Master of the Two Heavens
and Supporter of the Two Light-Plumes
of the void, Possessor of all Shadows circulating
the interior coils of ‘The Provider of Souls’.

Homage to You Ram-Spirit of the Two Earths,
Provider of Spirit to the form of flesh and the
Members of living beings.

Homage to You Bull of Sunrise, appearing over
the Land of Sunrise as the Vivifier of the
Sacred East, the living soul-fire coming into
being as the manifestations of heaven, earth,
and the forms of the splendid creation.

Homage to You King of Kings within the City of Amun.

Homage to You Lord of Lords within the Sanctuary of
Enumerations.

Homage to You Ruler of Rulers within the Sanctuary
of the South.

Homage to You Peace-Maker within the ‘Lake of the
Torch’ in Isheru.

Homage to You Pacifier of the Wrathful-Goddess within
the Sanctuary of the Eye of Ra.

Homage to You Amun, the Maker of Peace Who embraces
Mother Muwt as the Lover of Isheru, the fructifying
Bull of the dark waters of hidden might.

Homage to You Amun-Ra, the Lord of the Thrones of
the Two Lands, Uniter of the Red and Black, the true
Lord of the Black Land Whose command directs the
destiny of all Souls of the Two Banks.

Homage to You O Amun-Ra the Defender of the
oppressed.

Homage to You O Amun-Ra the Savior of the
afflicted.

Homage to You O Amun-Ra the Lord of Mercy,
the Hearer of Prayers as the Hearing-Ear.

Homage to You O Amun-Ra the Master of Diadems
and Wearer of all Heaven’s Ornaments.

Homage to You O Maker of all gods and Creator of
all nations.

Homage to You O Amun-Ra the Establisher of the
Followers of Truth, almighty in His sanctuaries,
crowned with the Two Plumes of Sacred Light as
the sovereign master of the heart’s divine becoming.

I give the offerings of excellence to Amun the Lord
of Perfection in His forthcoming from the Throne
of Dominion in ‘Dominion-Place’.

I make an offering of the god-making fragrance
of frankincense and myrrh to Him, the Lord of
mysterious appearances, Who fructifies maidens
with His holy seed, Who brings the latent god
to fruition according to His wish, Whose desire
comes into being as form and flesh and member.

I perform the torch-lighting ceremony for the
Lord of His Divine Incarnations.

I summon the Holy Soul of the Celestial Ram as
the Maker of life-essence in humankind,
fulfilling the existence of living beings with the
quickening breath in the lungs, the fructifying
power governing the house of creation.

I pour forth the libation of the Sacred flood,
petitioning Celestial Amun to appear from His
Cavern of renewal in the Nuwn.

O Darkness, O Flood!
O Light-Essence, O Amun!

Coming into being as the manifestations of
becoming, the evolution of the evolutions of
the Gods; the First-Flood, the First-Coming of
light in the primordial darkness.

I make an offering of natron the god-making
salt for the benefit of the kas of humankind;
uniting the Soul with the flesh; Amun with
Auf-Ra; Earth-Father with Heaven-Mother;
Ausir with His Wedjat Eye of restorative
powers; my members of the earth of my mother
with the powers of Amun the Sustainer of
living forms; the Bestower of Spirit to all the
beings of this earth.

I summon almighty Amun to the place of my
initiation to consecrate my flesh as the sacred
house of Your God-Soul.

I am the dweller in this, my flesh of my mother,
dwelling in these, the members of my father;
but I am not this flesh which goes the way of
death.

I am not this death known to all men, feared by
all living beings.

I have opened up the Staircase to Heaven, the
portal of God-Making known unceasingly to those
Ennobled Souls, those Disciples of the Teaching
of Life.

I have opened the Celestial Ladder of the Netjeru,
and my sight is fixed upon the Indestructibles in
heaven.

I am not this body of this earth!
I am united with Your Soul of eternal becoming,
O Amun the Hidden Soul of the Sacred East!

Though I go west when my time of night
approaches, I return in the east in the Company
of Auset-Sepdet (Isis-Sothis);
I return in the east in the Company of Ausir-
Sah
(Osiris-Orion); I return in the east in the company of
Khepra-‘Flying Sun’, the Lord expansive of light
on the day of the Summer Solstice!

O Amun, O Soul!
O Amun, O Ram!
O Amun, O Light of the Two Regions of the
Firmament Paths!

I traverse the east with You in the morning at the hour
of smiting Apep.

I traverse west with You in the dusk when Your
dazzling countenance makes peace as the Lofty One-
of the Two Great Horizons in the flesh of Atum.

May You give consecration to my flesh, O Amun,
empowering me to accomplish the Ways of Heaven
upon the earth.

May You give divine life to my limbs, O Amun,
empowering me to open the Portal of Heaven
in every place where my two feet tread.

May You give awakening to my Illumination-body,
O Amun, as an abiding soul in the company of the
everlasting Gods.

The discourse of Amun-Ra, the Lord of the Thrones
of the Two Lands, to His disciple in the Mansion
of Truth in ‘Dominion-Place’:

I give to you all life, abiding and dominion beneath
the heavenly vault, the confirmation of my
Entourage of Light of the firmament, the consecration
of your soul as a manifestation of the Sacred Fire,
and a coming into being again as an ennobled soul
in the presence of the Indestructibles!

I receive you in ‘Dominion-Place’ as the firstborn of
the Goddess Waset in my embrace.

I receive you in the Place of Sanctuaries in the
‘Most Select-of Seats’.

I receive you in the Sanctuary of Twin Plumes in
my name of ‘Menu-the Hidden One- Who is the
Bull of His Mother’.

I receive you in the Shrine of the Horizon in my Seat
of Appearances in view of the Lake of the Morning.

I receive you as the Bull, the Husband of the Vulture,
upon the Seat of Isheru in the waters of the Sky-
Mother.

I receive you as my son Khensu-Neferhotep, the
Maker of peace in the egg of darkness within the
Coils of Great Mehen.

I establish you as the Lotus-Born at the moment of
the ‘Filling of the Wedjat-Eye’.

I avert darkness on your behalf, pacifying the wrath
of the Wedjat Eye of Ra and healing your wounds
like the Wedjat Eye upon my vertex.

I consecrate you with the Twin Plumes of dazzling
illumination of the horizons, empowering you to
carry the radiance of heaven to the four corners of
the earth!

All text copyright © 2015 Rev. Ptahmassu Nofra-Uaa

Liturgy For Honoring the Ka of Richard Reidy

Richard Reidy Retouched
The Ausir-One Richard J. Reidy

Liturgy For Honoring the Ka of
Richard Reidy
In the House of Ptah(1)

Copyright 2015 ©Rev. Ptahmassu Nofra-Uaa
Hwt-Ka-Ptah/ Temple of Ptah Nevada (West Wendover, Nevada)

Honoring the God Ptah
in the name of Richard Reidy

Prior to engaging in this rite, the celebrant or celebrants should observe the standards for ritual purity, both physical and spiritual. Physical cleansing is necessary, and a mental, emotional focus that permits engagement with the Netjeru (Gods) in Sacred Space. It is preferable to wear simple pure white linen (cotton is perfectly acceptable), a robe or garment that has been reserved exclusively for ritual work.

There should be at least one altar table given over to the adoration of the Netjeru. This ceremony honors the Blessed Dead (Akhu) in the company of the Netjer Ptah, the Netjeret (Goddess) Sekhmet, Their divine Son Nefertum, and the Bau-Souls of the ancient Sanctuary of Ptah called Hwt-Ka-Ptah, the “Soul-Mansion of Ptah”. A simple altar is workable for this ceremony, consisting of a white linen altar cloth upon which have been set cult images (statues) or pictures of the God Ptah, His spouse the Goddess Sekhmet, Son Nefertum, and a photograph of the Blessed Dead. A framed photograph will work much easier with this ceremony, but in lieu of this, a photograph may be propped up on the altar so that it will be stable during the ceremony. This may be draped with a scarf or covered to facilitate “opening” or “unveiling” during the ceremony.

You will also need at least one candle taper, oil lamp or tea light, a brazier or holder for the burning of incense, incense, a jar or cup of wine, a jar or cup of milk, and a tray for the presentation of offerings. It is important that your offerings are of the freshest and highest quality possible. Traditional offerings would consist of bread, beer, onions, dates, figs, pomegranates, roast fowl and beef. However, in contemporary times we may also choose to honor our Blessed Dead with food offerings (favorite dishes) personal to them, which may, of course, include ingredients not found in ancient times. The rule of thumb is always strive for the best quality offerings you can find, whether they be food or floral, or goods such as cloth, stones or ritual objects. An abundance of fresh flowers would also be highly appropriate for this offering ritual. A sistrum or ritual rattle is optional here, but strongly recommended.

Striking the Sacred Fire

We begin with the solemn rite of light offering, the most potent and significant act in the cultic service of the Netjeru. A dripless candle taper is preferable for this ceremony, but a small oil lamp, tea light or votive candle will achieve the same ritual aim. Light the taper/ oil lamp/ candle, and then, using your right hand, hold the candle out in front of you towards the sacred images on your altar. Raise your left hand with the palm facing outward towards the Gods (this is called the dua or “adoration” gesture), and then in a strong and clear voice recite the offering formula:

Irit teka en hruw neb en netjer pen Ptah neb Ma’at en Richard Reidy
(pronounced ear-eet tee-ka een hee-roo neb een netcher pen Puh-tah neb Ma-aat een Richard Reidy)

Repeat in English:
“Making the torch of every day for this God Ptah the Lord of Truth for Richard Reidy”(2)

The candle is now placed in the front, center position of the altar so that its light can fall upon the sacred images. Both hands are now raised before you in the dua posture, the palms facing outward towards the altar. Recite the offering prayer clearly and with complete conviction:

“Come You, come You in peace, O glorious Eye of Heru! Be strong and rejuvenated in peace! It shines like Ra in the double horizon, and the power of Your enemy hides itself straightaway before the Eye of Heru, which seizes it and brings it, and sets it before the seat of Heru. The voice of Heru is Truth by reason of His Eye! The Eye of Heru destroys the enemies of Ptah, the Lord upon the Great Throne(3), in all their places. I am pure!”(4)

Bestowal of Incense

It is preferable to use resin incense burnt upon disk charcoal for this ceremony, as our aim is to try, as much as possible, to link our ritual actions with those of the Ancestral temples of our tradition. Each of these gestures is a direct correlation with those that were performed for thousands of years, every single day, in the temples of the Netjeru in Kemet. Resin incense was the only kind of incense used by the Ancestors for cultic service, and it is readily available today. Temple of Ptah Nevada uses pure frankincense resin incense for our Daily Ritual, and this is what I suggest for use here.

However, if resin incense is not being used, then use the purest, highest quality stick or cone incense you can find. The emphasis in all ceremonial actions is on quality and intention. Traditional and organic ingredients are always preferable to modern synthetic ones, but we must also be prepared to use the tools we have at hand, and to use them with our best intentions. If true devotion and respect are present, then the materials will be infused with this, and will naturally be more acceptable to the Gods.

If you are using resin incense over disk charcoal, light your charcoal before your ritual starts so that there are no awkward pauses during the ceremony. If you light your charcoal prior to lighting your candle taper, the charcoal will be perfectly ready by the time you reach this second stage of the rite. Place a pellet of incense in the center of the charcoal, and, using a clockwise circular motion, wave the brazier of incense slowly in front of the sacred images. If you are using stick or cone incense, light it now, wafting the scented smoke over the altar before setting it to the right side of the lit candle. The offering formula is now recited, very slowly and with conviction:

Irit sa-netjer en Ptah neb Ma’at iri-ef di ankh en Richard Reidy
(pronounced ear-eet saa-netcher een Puh-tah neb Ma-aat ear-ee-eff dee onkh een Richard Reidy)

Repeat in English:
“Censing to Ptah the Lord of Truth that He may make the giving of life for Richard Reidy”(5)

Presentation of incense to the Family of Ptah
and to the Netjeru of the Soul-Mansion of Ptah

The Family of the God Ptah is now honored as the primary Netjeru of the Sacred House and the Custodians of the Blessed Dead (Akhu). The incense may remain at its resting position on the right side of the altar. Hold both hands, palms down, over the rising smoke of the incense, and, in a slow, clear voice, recite the offering formula:

Irit sa-netjer Ptah Sekhmet Nefertum pesedjet nebu Hwt-Ka-Ptah en Richard Reidy
(pronounced ear-eet saa-netcher Puh-tah Sekh-met Ne-fur-toom pe-see-jet nee-boo Ha-oot-Ka-Puh-tah een Richard Reidy)

Repeat in English:
“Censing to Ptah, Sekhmet, and Nefertum, and to the Company of Nine Gods, the Lords of the Soul-Mansion of Ptah, for Richard Reidy”(6)

Presentation of incense to the Ka of Richard Reidy

The photograph of the Blessed Dead is now unveiled or uncovered for all to see. Hands are raised in the dua adoration gesture while the offering formula is recited:

Irit sa-netjer en her-ek nefer en ka-ek djet a Richard Reidy
(pronounced ear-eet saa-netcher een hair-eek ne-fur een kaa-eek jet aa Richard Reidy)

Repeat in English:
“Censing to your beautiful face and to your ka eternally, O Richard Reidy!”(7)

Litany for Honoring Ptah as the Lord of Life
and Progenitor of the Netjeru for Richard Reidy

A sistrum (sacred rattle) is used to punctuate the recitation of the Litany. After each formula/ phrase/ name is recited, slowly and with conviction, the sistrum is shaken as loudly and vigorously as possible.

Anedj her-ek a Ptah-Sokar-Ausir netjer-aah neb ta-djoser hery-ab Amentet
(pronounced on-edge hair-eek aa Puh-tah-So-car-Aa-oo-seer netcher-aah neb taa-jo-zair hairee-aab aa-men-tet)

A sistrum is now shaken.

Repeat in English:
“Homage to You O Ptah-Sokar-Ausir the Great God, the Lord of the Holy Land in the midst of the West!”(8)

A sistrum is now shaken.

Anedj her-ek a Ptah en Richard Reidy Ptah-Sokar-Ausir hery-ab Shetit netjer-aah heka Amentet nefer meri
(pronounced on-edge hair-eek aa Puh-tah een Richard Reidy Puh-tah-So-car-Aa-oo-seer hairee-aab shet-eet netcher-aah he-kaa aa-men-tet ne-fur mare-ee)

A sistrum is now shaken.

Repeat in English:
“Homage to You O Ptah, for Richard Reidy (who is) loved by Ptah-Sokar-Ausir in the Shetit Shrine, the Great God, the Lord of the Beautiful West!”(9)

A sistrum is now shaken.

The formal Litany or Wehem of nine of the God Ptah’s names/ epithets should be presented as slowly as possible. Take your time. Draw out each syllable for as long as possible, and if chanting or singing comes naturally, then chant or sing these sacred names of Netjer. It is not necessary to repeat the names of the God in English, unless it feels right or necessary to do so. The recitation of the names of the Netjer forms the primary element in the Daily Ritual, which invigorates and activates the temple/ shrine/ Sacred Space. This rite especially calls upon the Netjer to manifest directly as the preserver of life and restorer of the Dead. Punctuate each name with a vigorous shake of the sistrum. These too should be drawn out as long as possible.

Ptah at hatu
(Puh-tah aat haa-too)

Ptah the Father of beginnings(10).

Ptah iru-netjeru
(Puh-tah ear-oo-netcheroo)

Ptah who created the gods(11).

Ptah neb-er-djer
(Puh-tah neb-air-jair)

Ptah the Lord to the limit(12).

Ptah neb ankh
(Puh-tah neb onkh)

Ptah the Lord of life(13).

Ptah nisut neheh djet neb ankh
(Puh-tah nee-soot nay-ha jet neb onkh)

Ptah the king of eternity and everlastingness, the lord of life(14).

Ptah iri ankh
(Puh-tah ear-ee onkh)

Ptah the Maker of life(15).

Ptah netjer aah wer shaa kheper
(Puh-tah netjer aa wear shaa khe-pair)

Ptah the very great god who in the first beginning came into being(16).

Ptah at-atu uwser-uwseru
(Puh-tah aat-aatoo oo-sear-oo-searoo)

Ptah the Father of fathers and Power of powers(17).

Ptah nen tjenuw iru
(Puh-tah nen chenoo ear-oo)

Ptah of innumerable forms(18).

Honoring the Bau-Souls in the Mansion of Ptah
When Advancing to the Holy Place for Richard Reidy(19)

The Ancestral Spirits that link the contemporary temple/ shrine/ Sacred Space with the Netjeru of the most ancient sanctuaries are now honored prior to the central rite of this ceremony. Two offering jars (or bowls) are now presented to the sacred images; one containing milk and the other containing wine. These are placed to the right side of the altar beside the brazier/ burner of incense. A sistrum may be sounded at length prior to reciting the formal prayer, loudly and slowly:

Words to be spoken:
“O You Souls of Mennefer, Souls of Hwt-Ka-Ptah!(20) If You are strong then I am strong; if I am strong, then You are strong. If Your Kas are strong, then my Ka is strong at the head of the living; as they are living, so too shall I live! The Two Jars of Atum contain the preserving essence of my flesh. Give to me, O Sekhmet the Great Goddess, the Beloved of Ptah, life, stability, and increase round about my members, which Djehuty has assembled for life! I am the God Heru of the heavenly heights, the beautiful one of terror, the Lord of Victory, the Great One of awe, the exalted one of the double plumes, the Great One in Abedju! An offering the King gives, I am pure!

Hotep di nisut wab-kuwa (spoken four times)
(pronounced ho-tep dee nee-soot oo-waab-coo-waa)

A sistrum is now shaken.

Repeat in English:
“An offering the King gives, I am pure!” (spoken four times)

A sistrum is now shaken.

Hotep di nisut hery-ab Hwt-Ka-Ptah en ka en Richard Reidy wab-kuwa
(pronounced ho-tep dee nee-soot hairee-aab Haa-oot-Kaa-Puh-tah een kaa eek Richard Reidy oo-waab-coo-waa)

A sistrum is now shaken.

Repeat in English:
“An offering the King gives in the midst of the Soul-Mansion of Ptah, for the Ka of Richard Reidy, I am pure!”

A sistrum is now shaken.

Performing the Rite of ‘An Offering which the King Gives’ For the Ka of Richard Reidy

The htp di niswt or hotep di nisut, “an offering which the king gives” is one of the most significant and prevalent versions of offering prayer that exists from ancient Egypt. Technically speaking, the King of Kemet was the highest priest of each netjer/ netjeret (god or goddess), and was the one person who could directly intercede with the Gods on behalf of humankind. Thus all offerings were said to be the boon of the King, acting as the chief priest of every deity in the land.

Today we are given the opportunity to link our ceremonial actions and Sacred Spaces with the Ancestors through the use of these most powerful words. These are words that have been spoken and written by countless souls, each invoking the divine and kingly presence through which all sacred offerings flow. The recitation of this prayer gives us an immediate connection with all those who spoke it before us. It invokes the Blessed Dead (Akhu) and invites Them to participate in this exchange of the vital spiritual essence of our offerings. This is what brings our Blessed Dead back to us in the present moment.

The tray of offerings is brought out and set reverently to the left side of the altar. The celebrant faces the image of the Blessed Dead, extending her/ his right arm- hand stretched out with fingers together- towards the face of the image (this action is known as nis, “invoking” or “summoning”). A sistrum may be sounded, loudly and at length, before the offering formula is recited:

Hotep di nisut Ausir neb Abedju
Anpu tepy-dju-ef
Ptah-Sokar res-ineb-ef
pesedjet am Abedju di sen
khet nebet nefret wabet ankhet netjer im
en ka en imakhy Richard Reidy ma’a-kheru
(pronounced
Ho-tep dee nee-soot Aa-oo-seer neb Aa-bed-joo
On-poo tep-ee-joo-eff
Puh-tah-So-car res-ee-neb-eff
pe-see-jet aam Aa-bed-joo dee sen
khet nebet nefret waa-bet onkhet netcher eem
een kaa een im-aa-kee Richard Reidy ma-aa-kheeroo)

Repeat in English:
“An offering the King gives. An offering Ausir, Lord of Abedju, and Anpu on His Mountain, and Ptah-Sokar, He Who is South of His Wall, and the Nine Gods at Abedju give!(21) May They give all things good and pure on which a god lives, to the spirit of the revered Richard Reidy, the true-of-voice (justified)!”(22)

A sistrum is now shaken.

“An offering which the King gives to Ptah-Sokar and to Anpu Who is upon His Mountain, that They may grant to go forth on earth to see the sun in the heavens every day, for the Ka of the revered Richard Reidy, the true-of-voice (justified)!”(23)

A sistrum is now shaken.

The offering tray is now raised high before the image of the Blessed Dead, and then lowered and placed gently before him.

Now say:
“May you, O Richard Reidy, wake up pleasantly and remain eternally. Every illness that comes before you will be driven away. Your mouth is opened by Ptah! Your mouth is opened by Sokar, with this copper instrument of his.(24)  Your mouth is opened by Ptah. Your mouth is opened by Sokar, and Djehuty puts your heart in your body.”(25)

Using the extended index and middle fingers of your right hand, touch the mouth of the photograph of the Blessed Dead. The offering formula is now recited:

Djed medu en Ptah-Sokar radi imakh nefer en Richard Reidy
(pronounced jed medoo een Puh-tah-So-car raa-dee im-aak ne-fur een Richard Reidy)

Repeat in English:
“Ptah-Sokar says: I have conferred a beauteous veneration upon Richard Reidy!”(26)

A sistrum is now shaken.

Now say:
“Homage to you, O Richard Reidy, you of the beautiful face, the Lord of Vision, whom Anpu has put together and Ptah-Sokar has lifted up!”27

Once again the offering formula is recited:

Djed medu en Ptah-Sokar hery-ab Hwt-Ka-Ptah a Richard Reidy men en-ek ankh djed was neb seneb
(pronounced jed medoo een Puh-tah-So-car hairee-aab Ha-oot-kaa-Puh-tah aah Richard Reidy men en-eek onkh jed waaz neb sen-eb)

Repeat in English:
“The words spoken by Ptah-Sokar in the midst of the Soul-Mansion of Ptah: O Richard Reidy! Take unto yourself all life, stability and strength, all health and happiness!”(28)

A sistrum is now shaken.

“O Richard Reidy, may your ba follow the Great God Ausir, and may your memory remain in this temple, and may you be allowed to join Ptah in the Duat!”(29)

The Presentation of Offerings to the God Ptah
For Richard Reidy(30)

The offering tray is now raised and lowered four times, very slowly, before the sacred images of the Netjeru Ptah, Sekhmet, and Nefertum. This part of the ritual may be done as slowly as possible, and, if there are multiple celebrants, the sistrum may be sounded very reverently by one celebrant as the other performs the ritual action. After the fourth elevation of the offering tray, the tray is returned to the altar before the sacred images of the Divine Family. The following prayer is now recited:

“Homage to you Ptah upon the Great Throne, the ruler in White-Walls!(31) Come, O attendants, and elevate offerings before the face of the God! Elevate offerings to Ptah upon the Great Throne, the Lord foremost in the Soul-Mansion of Ptah!(32) All life emanates from Him! All health emanates from Him! All stability emanates from Him! All good fortune emanates from him, like Ra, forever!”

A sistrum is now shaken.

The recitation of the offering formula:

Ankh neb kher ef seneb neb kher ef djed neb kher ef was neb kher ef mi Ra djet en ka en imakhy Richard Reidy ma’a-kheru
(pronounced onkh neb care eff seneb neb care eff jed neb care eff ooh-aaz neb care eff mee jet een kaa een im-aa-kee Richard Reidy ma-aa-kheeroo)

Repeat in English:
“All life emanates from Him! All health emanates from Him! All stability emanates from Him! All good fortune emanates from him, like Ra, forever, for the spirit of the revered Richard Reidy, the true-of-voice (justified)!”(33)

“O Richard Reidy, the revered, the true of voice (justified)! You are welcomed by Ptah-Sokar with His artistic arms. You are embraced, and He Who is South of His Wall praises you, and those who are in the Duat make you blessed, their hands being filled with food!”(34)

A sistrum is now shaken.

For the bestowal of the final offering formula, the right arm is stretched out over the offering tray with the palm of the hand facing down. The ritual offerings are consecrated with the ancient invocation offering formula:

Peret er kheru (spoken four times)
(pronounced pair-eet air khee-roo)

Repeat in English:
“Sending forth the voice!” (spoken four times)

The final prayer is now spoken:
“An offering the King gives to Ptah-Sokar and to Ptah, Lord of what exists, remaining in everything, that They may give invocation offerings (peret er kheru) of all things good and pure, upon which a god lives, to the Ka of the revered Richard Reidy, the true-of-voice (justified)!”(35)

A sistrum is now shaken.

The Reversion of Offerings

At the conclusion of the Daily Ritual and all offering rites, it is customary for the ritual offerings to revert back to the priesthood, or in this case to all celebrants present. The offering tray is removed from the altar respectfully, and the consecrated offerings are distributed to those present. In recognition of the Blessed Dead, use this time as an opportunity to share not only the offerings just consecrated, but also memories from the life of the “revered” and “true-of-voice”. Speak his name out loud, and let his life be shared, out loud, so that our Sacred Space becomes a repository of the fruits of his Blessed Ka.

Notes

  1. It is imperative for me to acknowledge the immense debt I owe to the work of my dear friend, mentor and peer Richard J. Reidy, author of Eternal Egypt: Ancient Rituals for the Modern World (iUniverse, Inc., New York, Bloomington, 2010), whose labor of love through the Temple of Ra in San Francisco has been a much needed touchstone for my efforts to restore an authentic devotional practice for the God Ptah in my own Temple of Ptah Nevada. His passing in late November of 2015 came as a devastating shock to myself and others, for whom Richard and his work in Kemetic Reconstructionism have become such a guiding force.This ritual and liturgy for honoring the ka was designed via necessity for use at the time of Richard’s passing into the Duat, and what is seen here is largely informed by the guidance and mentoring he so richly showered on me. I have, as a general rule, used a form of pronounceable transliteration- and a suggested pronunciation beneath each phrase in the ancient Egyptian- instructed through my many and often animated conversations with Richard Reidy. I have done my level best to remain faithful to Richard’s style of transcribing ancient Egyptian texts, though I also owe another debt of gratitude to my Kemetic brother in the Temple of Ra San Francisco, Matt Whealton, KhonsuMes, who has been very generous to me in the providing of advice based upon his vast experience with the study of ancient Egyptian phonology.
  2. Here I have taken the recitation of “making the torch of every day” (which in the unabridged Daily Temple Ritual occurs after the offerings and reversion of offerings) and placed it together with the recitation for “striking the fire”, which I have adapted from the text of the Daily Ritual given to Amun-Ra in His temple at Ipet-isut . See “Certain Reliefs at Karnak and Medinet Habu and the Ritual of Amenophis I- Concluded,” Journal of Near Eastern Studies 8 (1949): 320 (Fig 30), 321-323.
  3. Here I have given the name-epithet for Lord Ptah that corresponds to the name and appellation of Amun-Ra given in the original text (Amun-Ra neb nezet tawy, “Amun-Ra the Lord of the Throne of the Two Lands”).
  4. Adapted for Ptah from the Daily Ritual of Amun-Ra of Ipet-isut (modern Karnak). See MORET, ALEXANDRE. 1902. Le Rituel du Culte Divin Journalier. Paris: Annales du Musee guimet, Bibliotheque d’Etudes 14, Ernest Leroux, Editeur, pages 9-10. Also BUDGE, E.A. WALLIS. The Book of Opening the Mouth: The Egyptian Texts with English Translations. First published in London, 1909. Reissued in 1972 by Benjamin Blom, New York. Reissued in 1980 by Arno Press, New York, page 197.
  5. This phrase behaves as an announcement to the deity of the intentions behind the ritual action(s) to be performed in the God’s House. It also serves to define the symbiotic relationship that exists between the deity and the officiant(s) of the rite. Here I have adapted a censing formula originally presented to Amun-Ra in His temple at Ipet-resyt (modern Luxor).The epithet for Lord Ptah inserted here- neb Ma’at, “Lord of Truth”- is used for the Netjer in His chapel at Abedju (modern Abydos), in the scene depicting King Sety thurifying the ark-shrine of Ptah (north wall, western section). See THE EPIGRAPHIC SURVEY. 1998. Reliefs and Inscriptions at Luxor TempleVolume 2 (University of Chicago Oriental Institute Publications Volume 116, Chicago, Illinois: University of Chicago), 9, Plate 147. See also CALVERLEY, A.M. and BROOME, M.F. The Temple of King Sethos I at Abydos- Volume 2 (London and Chicago: Egypt Exploration Society), Plate 23.
  6. Adapted from Papyrus Harris I, 44, 2. See M, SANDMAN HOLMBERG. 1964. The God Ptah (Denmark: Lund), 201.
  7. Adapted for this ritual from the thurification text for the God Amun-Ra in His temple at Ipet-resyt (modern Luxor). See THE EPIGRAPHIC SURVEY, Ibid, 9, Plate 145.
  8. Adapted from an inscription found in the tomb of Pennut at Anibe in Nubia, time of Ramses VI. See HOLMBERG, Ibid, page 143, 35*.
  9. Adapted from an inscription from a tomb in Bibān-el-Mulūk from the time of Ramses III. Ibid, page 142, *35.
  10. Adapted from BUDGE, E.A. WALLIS. 1904. The Gods of the Egyptians: Studies in Egyptian Mythology. Vol I (London: Methuen & Company), 501. Wherever I have referred to Budge during my gathering of ancient textual sources for Ptah, I have not adopted Budge’s transliterations or translations. It is now universally acknowledged by scholars that Budge’s transliteration and/ or pronunciation of ancient Egyptian (together with his translation of Egyptian texts) is much outdated. Many significant advances have been made in the study of ancient Egyptian language since Budge’s time, thus I have opted in my (pronounceable) transliterations and translations to follow these current advances.
  11. Adapted for Ptah from a hymn to Amun. HORNUNG, E. 1982. Conceptions of God in Ancient Egypt (Ithaca, New York: Cornell University Press), 149.
  12. I have here attributed to Ptah the epithet given to the Creator God, and to other gods as a description of the extent to which their authority and/ or powers extend. See HORNUNG, Ibid, 169.
  13. BUDGE, Ibid, 500.
  14. BUDGE, Ibid, 510.
  15. BUDGE, Ibid, 511.
  16. Adapted and transcribed from BUDGE, Ibid, 501.
  17. Ibid.
  18. Adapted from BUDGE, Ibid, 510. Budge does not give a transliteration for this epithet of Ptah, citing only the hieroglyphic text together with his translation of them. Here I have given my own (pronounceable) transliteration and translation.
  19. Adapted from the text of the Daily Ritual of Amun-Ra of Ipet-Sut (modern Karnak). See MORET, Ibid, pages 20-21.
  20. The original text presented to the God Amun-Ra calls on the Bau-Souls of Annu (or Heliopolis), but I have adapted this text for use in the House of Ptah, linking our contemporary sanctuary of Ptah with the Bau-Souls of ancient Mennefer (present day Memphis), also adding the ancient venerated sanctuary of Ptah, the Soul-Mansion of Ptah, Hwt-Ka-Ptah.
  21. Adapted from a sacrificial formula found on a Middle Kingdom stela from Abydos. HOLMBERG, Ibid, 130, 33*.
  22. This section of the htp di niswt formula presents the standard phrases that can be most commonly found in examples of this important offering text. Concerning their use in texts relating to the God Ptah in one or more of His aspects, I have relied entirely upon the examples cited in Maj Sandman Holberg’s volume on Ptah, though I have adapted them to suit the aims of the ritual format used here. See HOLMBERG, Ibid. See also DAVIES, NINA DE GARIS and GARDINER, ALAN H. The Tomb of Amenemhet (London: The Theban Tomb Series, 1915), pages 42-43. Also SMITHER, PAUL C. “The Writing of Ḥtp-d’i-nsw in the Middle and New Kingdoms”. The Journal of Egyptian Archaeology 25.1 (1939): 34–37. For a comparison between elements, reference GARDINER, ALAN H. Egyptian Grammar: Being An Introduction To the Study of Hieroglyphs, Third Edition, Revised. (Griffith Institute, Ashmolean Museum, Oxoford, 1999), pages 170-173, and ALLEN, JAMES P. Middle Egyptian: An Introduction to the Language and Culture of Hieroglyphs. (Cambridge, UK: Cambridge University Press, 1010), pages 365-367.
  23. Adapted from a htp di niswt formula from the eighteenth dynasty tomb of Amenemhet in the Theban Necropolis. See DAVIES and GARDINER, Ibid, page 42.
  24. Adapted from the medical Papyrus Berlin 3038. See HOLMBERG, Ibid, pages 96-97, 24*.
  25. From a funerary inscription in the Cairo Museum. See HOLMBERG, Ibid, page 96, 24*.
  26. Adapted from an inscription on a Middle Kingdom coffin from Deir el-Bahri. HOLMBERG, Ibid, page 129, 33*.
  27. Text from a twelfth dynasty funerary mask from Meir. See HOLMBERG, Ibid, page 27, 7*.
  28. Adapted from a text in the Hall of Sokar in the Temple of Sety I at Abedju (modern Abydos). HOLMBERG, Ibid, pages 131-132, 33*.
  29. Adapted from a text on an eighteenth dynasty stela in Vienna. HOLMBERG, Ibid, pages 100-101, 26*.
  30. Adapted from the “spell for elevating offerings” in the inscription of King Sety I at Ipet-isut. See NELSON, HAROLD H. “Certain Reliefs at Karnak and Medinet Habu and the Ritual of Amenophis I,” Journal of Near Eastern Studies 8 (1949): 201-232 and 310-345. See Fig. 34, pg. 329.
  31. Here I have added the common praise form anedj her-ek, “praise to you”, or “homage to you”, whereas in the original inscription we begin immediately with the title of the recitation, or “spell” as given by Nelson. Also, the original is consecrated to Amun-Ra (of His temple at Ipet-isut or modern Karnak), and is preceded by his name and the epithet heqa Waset, “ruler in Waset (Greek Thebes)”; thus I have given the appropriate name-epithet for Ptah as a substitution, citing him as ruler in his sanctuary in White-Walls or Mennefer. See NELSON, Ibid.
  32. Again I have adapted an inscription of Amun-Ra for Ptah. Sety’s inscription at Ipet-isut gives Amun-Ra neb nezwt tawy,“Amun-Ra Lord of the thrones of the Two Lands”. See NELSON, Ibid.
  33. Adapted from the “spell for elevating offerings” in the inscription of King Sety I at Ipet-isut. See NELSON, Ibid.
  34. Adapted from an inscription in the eighteenth dynasty tomb of Ahmes at Thebes. See HOLMBERG, Ibid, page 99, 25*.
  35. Adapted from a htp di niswt formula from the eighteenth dynasty tomb of Amenemhet in the Theban Necropolis. See DAVIES and GARDINER, Ibid, page 42.

Striking the Sacred Torch For Ptah: Rites & Rituals of Hwt-Ka-Ptah

Offering Light to Ptah

Fire is the quintessential offering to the Netjer (Deity), and in the Daily Ritual forms one of the most significant episodes of the cult service. In ancient times the kar-shrine (or naos ) containing the living cult image was sealed and maintained in darkness, until that moment when the God’s servants broke the seal and initiated the complex series of ritual actions known as the Daily Ritual. An oil lamp or taper had been lit at the entrance to the God’s sanctuary, and it was this action that magically dispelled any vestige of chaos, signaling the creation of the world from the Netjer’s hand.

Today we may seem to be separated from the very ancient rites of the Daily Ritual and their ultimate meaning. We cannot seem to be able to wake gently, ease into our day with devotion as did the ancient priests, nor can we seem to find even a few moments of mental stillness in the jolt to move our bodies to work, school or pressing responsibilities. Mornings are usually spoken for, not a proper time, it would seem, for elaborate prayers and rituals.

However, my own experience is that when we can set aside a little time even once a day, be it morning or not, and we clear a space to celebrate a brief but powerful rite, we will find our life being energized, bit by bit, through the activity of invoking the Sacred.

One of the ways I achieve this is through the striking of the sacred fire, or striking of the torch for Lord Ptah. He is my primary Netjer, my namesake and my first Father, and it is to His shrine that I go when first I wake, or whenever I am in need of a mental or spiritual awakening. Following in the footsteps of the Ancients, I light an oil lamp before our awakened cult statue of Lord Ptah, and I offer to Him a prayer that invokes the beginning of light for all created things.

If you cannot set aside time in the morning, then make time where you can, and clear a space that will be used exclusively for devotion. This really is essential, to give over one space to the Netjer, where prayer, thoughtfulness, and the activities of cultic service may be performed. A small table fitted with clean white altar cloth will serve well enough. If one does not have an icon or cult statue of Ptah, then find a photograph of a statue or painting of Ptah, and use this by propping it up in the center of your altar space. When all else fails, use a mental picture, and you may even use a mental flame, if a live one is impossible to produce because of external limitations.

Keep in mind that it is always one’s attitude, mindfulness, and concentration of purpose that is vital. We cannot always control our immediate environment; we can, however, control our mind and our intentions. When you enter that space of sacred service, physically and mentally, be prepared to offer the very best you are capable of. The Gods always understand our very human limitations. What They do not excuse is laziness, carelessness or irreverence. Any ritual act, be it ever so grand or humble, requires a mind prepared to serve with respect and integrity. One’s heart cannot be brought unyielding into the presence of the Divine. Our heart must be ready to give.

The Rite

Previous to engaging in any ritual act, the celebrant needs to be as physically and mentally pure as possible. Try to offer this and any other rite after taking a shower, and taking at least a few moments to stop and adjust one’s mind and intentions. This is a rite of rejuvenation and creation. It awakens the presence of the Netjer within our material world, and this certainly includes the human condition. This is an act where a meeting between the Sacred and human occurs, where mortal life is invigorated by the direct presence of the Immortal.

Enter your shrine or altar area in an attitude of respect, with a mental focus on honoring the Netjer. Although the ritual text has been composed for the God Ptah, it may certainly be adapted for any other Netjer (God) or Netjeret (Goddess). Ritual prostration- going down on one’s knees and then bending forward until one’s forehead touches the floor- is the traditional way to show reverence to the Gods, however, it is also acceptable to bow one’s head, raising both arms in front of the body with palms of the hands facing outward (towards the deity). This is known as duwa, the gesture of adoration.

Have a candle taper, tea light or oil lamp ready. Since I serve in a traditional or Reconstructionist Temple, we prefer to use a replica of an ancient Mediterranean ceramic oil lamp, which has a natural fiber wick and uses olive oil. This is much closer to what the Ancients had; but, times being what they are, I say make use of the tools you have, and use them to the best of your abilities.

Hold the taper, tea light (in a glass or ceramic holder) or oil lamp in your right hand, and your fire source in the other. Take a moment to focus your eyes, heart and mind on your image of the Lord Ptah (or any other Netjer you choose). The candle/ oil lamp is now lighted. Immediately after doing this, recite the following prayer:

Striking the Torch Before the God Ptah(1)

“Come You, come You in peace, O glorious Eye of Heru! Be strong and rejuvenated in peace! It shines like Ra in the double horizon, and the power of Your enemy hides itself straightaway before the Eye of Heru, which seizes it and brings it, and sets it before the seat of Heru. The voice of Heru is Truth by reason of His Eye! The Eye of Heru destroys the enemies of Ptah, the Lord upon the Great Throne(2), in all their places. I am pure!”

The candle/ oil lamp is now presented to the divine image by very slowly moving it back and forth, in a right to left motion, in the presence of the deity. The sacred fire is now set before the Netjer so that its light illuminates the deity image. The following prayer is now offered:

“O Ptah, Tatenen, O Ptah-Ra, You shining one, Who does keep the Gods alive! You radiant one, Who does rise on His sun-mountain, Who lights up the Two Countries with His luster! O Lord of light, shining in brilliancy, when He arises before every eye. Living, when He opens the darkness, glowing sun disk, which moves over the sky and passes through the Netherworld(3).

Your entourage, they praise You. The Company of Nine Gods, of Your first primeval time, it rejoices at Your rising, and it rejoices at Your setting in the West. They say to You, ‘Praise, praise!’

You open up the ways of the sky and the earth. You pass by in Your own boat, when You rise elevated over the Gods, after You have driven away the clouds, to provide for the Netherworld, to visit the souls of the West when You descend in the Western mountains.

You have joined with the people in the Kingdom of death and roused those who are in front of their caverns(4)”.

Making the torch of every day for this God Ptah the Lord of Truth(5)

Your arms should again be raised in the duwa-adoration gesture as you recite the offering formula for bestowal of the sacred fire, which is followed by a formal prayer:

Irit teka en hruw neb en netjer pen Ptah neb Ma’at
(pronounced: Ear-eet tee-ka een hee-roo neb een netcher pen Puh-tah neb Ma-aat)

“Making the torch of every day for this God Ptah the Lord of Truth!”

“O Ptah of light, the torch comes to Your ka, O Ptah the Lord of Truth!(6) There comes that which predicts night after day. The Eye of Ra appears gloriously in White-Walls(7). I come to You, and I cause that it come, the Eye of Heru, arisen upon Your forehead, established upon Your brow! To Your ka, O Ptah, the Eye of Heru is Your protection! Hail to You, Ptah the risen land! You are awake and in peace, You awaken peacefully. The Wedjat Eye awakens in peace. The great Wedjat Eye, Who has created offerings, awakens peacefully!”(8)

If possible, it is preferable to leave the sacred fire burning for as long as possible, and until it burns out completely, if it is a small taper or tea light. If you must extinguish the flame after the conclusion of the rite, do so after a few moments of respectful silence and contemplation on the presence of the Netjer, offering the God your gratitude for His (or Her) presence.

All text copyright © 2015 Rev. Ptahmassu Nofra-Uaa


Notes

  1.  Adapted for Ptah from the Daily Ritual of Amun-Ra of Ipet-isut (modern Karnak). See MORET, ALEXANDRE. 1902. Le Rituel du Culte Divin Journalier. Paris: Annales du Musee guimet, Bibliotheque d’Etudes 14, Ernest Leroux, Editeur, pages 9-10. Also BUDGE, E.A. WALLIS. The Book of Opening the Mouth: The Egyptian Texts with English Translations. First published in London, 1909. Reissued in 1972 by Benjamin Blom, New York. Reissued in 1980 by Arno Press, New York, page 197.  Wherever I have referred to Budge during my gathering of ancient textual sources for Ptah, I have not adopted Budge’s transliterations or translations. It is now universally acknowledged by scholars that Budge’s transliteration and/ or pronunciation of ancient Egyptian (together with his translation of Egyptian texts) is much outdated. Many significant advances have been made in the study of ancient Egyptian language since Budge’s time, thus I have opted in my (pronounceable) transliterations and translations to follow these current advances.
  2. Here I have given the name-epithet for Lord Ptah that corresponds to the name and appellation of Amun-Ra given in the original text (Amun-Ra neb nezet tawy, “Amun-Ra the Lord of the Throne of the Two Lands”).
  3. Adapted from Papyrus Berlin 3048. See M, SANDMAN HOLMBERG. 1964. The God Ptah (Denmark: Lund), page 151.
  4. Adapted from Papyrus Berlin 3048. Ibid, page 152.
  5. Here I have taken the recitation of “making the torch of every day” (which in the unabridged Daily Temple Ritual occurs after the offerings and reversion of offerings) and placed it together with the recitation for “striking the fire”, which I have adapted from the text of the Daily Ritual given to Amun-Ra in His temple at Ipet-isut . See “Certain Reliefs at Karnak and Medinet Habu and the Ritual of Amenophis I- Concluded,” Journal of Near Eastern Studies 8 (1949): 320 (Fig 30), 321-323.
  6. Adapted for Ptah by placing His name and common epithet here in the place of Amun-Ra.
  7. The “White-Walls”, Mennufer, the primary cult center of Ptah. This has been adapted for Ptah by replacing the Ipet-isut of Amun-Ra.
  8. Adapted from Papyrus Berlin 3048. See HOLMBERG, Ibid, page 118, 30*. As the purpose of these rites is to awaken and renew the power of the Netjer in sacred space, the awakening or restoration of the god is linked to the awakening and restoration of the Wedjat Eye, the whole and indestructible power of the Netjer.

The Elixir of Life~ Part One

SALLE HYPOSTYLE DU TEMPLE DE PHILAE

Sa a’ah sa a’ah sa a’ah. My breath becomes the God. The God becomes my breath. There is warmth around me in the air, though the Sun has descended into the mouth of His Mother Nuwit, embraced by the Celestial Path beneath the mountains of the West. There is warmth in my veins, though the Earth beneath my feet darkens with purple shadows, becoming twilight, becoming night as I rise from my shelter.

Hail to You, O Sah, O Orion, glowing as a belt along the firmament’s belly! O Glorious Sah, Vanquisher of Darkness, Swallower of Demons, clothe me in Your strength and valor as I go forth upon my path to meet the Mysteries of the God. O Shetau, O Mysteries, O Path of Difficulty traversed only by the courageous! You are the guide of the heart throughout the trials of this worldly life, and though I tremble in the presence of suffering and death, You are the Eternal in the temporal, the Divine in the mortal, the unending in the transient. You do not begin, nor do You end. You are the actions of the God throughout all that He has spoken into being. Like breath, You are felt but not seen, and Your hand grasps my Ka in the hour of its need, propelling me forward onto the Way of the Divine One.

The Heavens are a gate above my head, shedding light through the portals of the stars, the mouths of illumination opening up to lead men into the Sanctuaries of the Gods. You Sanctuaries, clad in Sah’s yellow radiance, are the Seats of the Netjeru, drawing the light of the celestial domains down to Earth to be enshrined in the vessel of the heart. O Doors, O Pylons, O Gates of the Divine Heaven, open before my two feet, ushering my Ka into the sweet presence of the Great God! May I know the Mysteries, may I see the Knowledge of Heaven, may I recognize the Path through the Divine Portal when it opens! May I become aware of the body of the God through which my body shall become an Eternal Spirit! Though I walk upon the Earth as a mortal man, may You open for me the Gates of Heaven, permitting my passage into the Indestructible Spirit.

I am a Son, a Man, the Son of the Earth, the Son of the Soil, a Man of the Earth’s dust, and I call upon the Earth to lead me down the Path of Knowledge, which comes in the Divine Intelligence of the Heart, transforming ignorance into Wisdom, inertness into fruition, death into new life. I am not owned by the Earth, nor am I ensnared by it. Though my flesh shall be reunited with the Earth on that day of making union with the Earth, my Ka is everlasting, and my Spirit-Body cannot be hindered. It passes through the Portals of the Stars in the form of light, which cannot dissipate, but transforms itself from body to body. My true body is light, the Window of Heaven, the Celestial Gate, the Pylon of the God.

Homage to You, O Sa-Tat, You Who lead the beings of the Earth, You Who carry the Children of Geb and Nuwit upon Your back. You are the witness to my deeds, the Shadow of my feet, the impulses of my heart, and You carry these things to the ears of the God, the Netjer in His Shrine. May my deeds upon the Earth reflect the Knowledge of the Gods, the Truth through which the Universe came into being. May I be one of those Sons of the God Who pass into the House of their Father, Who embrace the Divine One in the sweetness of His limbs, Who kisses the Ka of the God and is filled with the satisfaction of His power.

I pray all of these things in the shadow of the God’s Portal, shining in the distance as twilight fades and night captures Earth in its dark embrace. Yonder is the House of the God, the reflection of the Sky’s greatness upon the Earth, the expanse of a road fronted by a great gate. I roll up my shelter, carrying it around my neck lest I lose it along the way. Should I be without? Should I go forth without protection from the elements for this body of mine, so fragile, so susceptible to change? What will happen to this house of my Ka if the house that keeps it is somehow misplaced? I leave the fire of my camp behind, turning from it to face the highway of the Divine Home. This is the Opening of Heaven that has been established upon the Earth. From here the God goes forth in His Earthly shelter, that His power, hosted and channeled by His Company of Priests, would be married to the masses and release them from their earthbound existence.

Come forth O God! Come forth in Your beautiful procession, emerging from Your sphere of light like the Stars in their progression through the firmament. Like a ship passing on water Your Holy Ark sails out from between pylons the size of mountains. Like the glittering face of Ra when He rises, Your countenance is manifested from the Divine Horizon of the Sacred House, projecting Your power to the eyes of Your grateful subjects. Their hearts are in peace at the sight of You, for You guide them in their journeys, meeting their every need by way of Your goodness. Hail O God of the twilight, O Lord of the dawn! My face is alight with Your fine gold, my heart in my breast soaring because of Your presence in the awesome vault of Heaven!

I now go forth to meet with the God as one drawn from the Earth to the Heavens, from the flesh to the Spirit, from the darkness to the light. I open up my eyes, I perceive, I have recognition of the things that are! I approach the Portal of the God in silence, for the God loves a silent heart, a humble heart, a heart that has been emptied like a vessel waiting to be filled. Yes, I call upon You, O Netjer, to fill my heart with Your sweet Essence, the Fluid of Your Ka, the Water of Your Eternal Spirit. I proffer unto You the vessel of my heart, poured out before this House of Yours, emptied of all ill and strife, all hindrances of this world.

It is in silence that one hears the voice of one’s Ka, which tells only the Truth, which mirrors the voice of Heaven, which bestows true knowledge of the gift of life bestowed by the Netjer. O Netjer, O Lord of my body, Master of my Ka! I beseech You to lead my heart to its Ka, to reveal the right path, the Great Way to the Gates of Eternity! You are the embodiment of the Eternal, the Presence of the Infinite, the Light from which all other lights emerge. I am a light, given birth to by Your illumination. I empty my heart of darkness by letting in the nectar of Your light, the radiance of Your Ka. I am replenished. I am satisfied. I am overflowing.

A crown of Stars shines with silver light as I draw near the bronzed doors of the Divine Portal, my feet met by cool paving stones, the flutter of pennants stirring the evening air high above. Homage to You, O noble Portal of the God, granting awe, bestowing beauty, carrying the savor of the God from His Sanctuary! My heart stirs in my breast as I gaze upwards to hail the majesty of the God’s House. What beauty! More immense than mountains, more skillfully carved than a royal jewel. Here stand the true testaments of the heart and mind joined together in a harmony beyond compare. Only Heaven could be brighter, only the sea deeper and more mysterious in its vast presence. I am filled with gratitude to the Masters who designed such perfection in the seats of their hearts. It is from this place that the procession of the God captures the eyes of His adorers on such days as He is disposed to travel. Even the Stars must exit the veil of Heaven with their luminescence.

There is a Keeper of the Divine Portal who answers my presence with his challenge, a musical voice that drifts down into my ears as my legs bend to make an obeisance to the hallowed ground.
“To enter into this pure place, what must you leave behind?”

I am humbled by the silver-washed giants of the Divine Gates, and my tongue finds speech difficult, but slowly I answer into the peaceful night. “I leave behind my mortality, and receive the body of the Eternal. I renounce my weaknesses, handing these back to the Earth from whence they came. I am not this corruptible body. I am truly in my incorruptible Ka, which moves always towards the Eternal and farther still from the corruptible. I am housed in my Ka, which leaves behind all perishable things, which travels as Spirit in the realm of the Spirit, which moves as Essence, empowered by the ceaseless Sa of Creation”.

Again the voice from the invisible Keeper drifts down to my ears, now aware of the magnitude of the massive doors closed tight before my eyes. “What of Earth corrupts, and why?”

“O Keeper of the Divine Doorway, it is hunger that corrupts, that drives men to ambition after what may be obtained upon the Earth while dwelling in a mortal body. Such hunger drives men to abandon the glory of the Ka, which feeds on Spirit, upon the Sa of the Netjer, and not upon things of this world. But Noble Keeper, is it not so that men may find the peace of the Ka in love, which, when true, wants nothing for itself but gives only for the sake of giving? Surely it is love when alive upon the Earth that releases a man to his noble Ka at the moment of death. Surely there is liberation upon the Earth, even as there is imprisonment”.

Above me there is a stir from some unseen place, and the Keeper gestures towards the heavy doors set deep between the pylons. “Ah my son, you have unbolted the doorway that leads to an even higher wisdom, for it is truly within the deeds of the selfless heart that a man finds the path to his Higher Ka, his highest intelligence. But this is indeed a precarious road, for the heart is subject to the passions of the sense-body, which lead it to hunger for immediate gratification only, instead of harboring patience for an even greater reward. But you have also given the solution, for it is the heart that hungers to give- without want of a reward- that becomes conscious of its true spirit and finds liberation from the fetters of mortality.

The heart too is a doorway, opening inward and outward, receiving and giving. It is the center through which one becomes conscious of the Eternal captured by the vessel of the corruptible flesh. A love that gives without expectation of payment is the root of true devotion, compassion and patience, which takes a man to his Spirit home, the nature of the Self not governed strictly by the passions of the flesh. However, a man who feels passion and grants love for the sake of loving, giving his Spirit and receiving the Spirit of another, is capable of receiving the Divine Ka in his Earthly body, and will know the meaning of becoming his Sahu.”

In the encroaching darkness I nod to myself, hoping that my meager effort to understand the Path would gain me admittance into the God’s courtyard. The Stars were now distant gems of golden light suspended above the black Earth in a dark lapis sky. The moon beckons my heart to empty itself of its final vestiges of doubt. I bow my head out of reverence for the Keeper’s great wisdom.

“O Keeper, the path of a Sahu should be the ambition of all men, if men were to understand the difference between selfish ambition and altruistic ambition. A Sahu is one who has mastered his Self, which is the composite of flesh and Spirit, overseen by the Ka, his hidden intelligence. A Sahu has been united with his Ka while alive upon the Earth, and knows that to govern himself he must discipline his passions to engage in the rite of Creation, to share in the act of Creation purely for the sake of giving form to what is good and beautiful. Passion in itself is not ill, nor is desire when it leads a man to give his finest qualities to another.

It is to celebrate such perfection that I have come forth to the House of the Master, the Netjer to Whom all passion and love are ascribed, to Whom Creation bows. It is to ascend to my Higher Ka that I make pilgrimage to the God’s House, in love and gratitude for all that will be given”.

Somehow I know in my heart that I have grasped the thread of the rope by which the Temple’s doors will be opened to me, and I raise my hands in homage to the Keeper of the Great Door, waiting eagerly for the doors to swing open, for the moment when I would be permitted to move my feet into the courtyard of the Divine Mansion. How did I know that the Keeper smiled indulgently in the quiet darkness stretching far above my head?

“You have a courageous heart”, he said, “but do not forget to temper it with humility, for arrogance is the downfall of all men. No matter how great we become, there is always someone, something greater than ourselves. The ego, left to roam wildly without scruples, will dictate a man’s downfall by inspiring jealousy and dislike in those who see him in competition with their own ambitions. However, a man who uses his gifts wisely while also humbling himself in the presence of greater things will never cease to be respected and admired.

First comes generosity, the fruit of an abundant heart. From this altruism develops, which gives to others out of love and not out of ambition. A man who knows altruism will achieve fulfillment no matter what his station or means in the world, and he will be able to love freely, without the need for possessing. This is the highest form of love, which is also the most difficult to practice. But this is the God’s love, and those who desire to serve the God will master this and serve it as their highest goal. The Temple awaits, but it is not the only one”.

All text copyright  ©  2006, 2015 Rev. Ptahmassu K.M. Nofra-Uaa

The Elixir of Life~ Part Two

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I whisper a prayer of gratitude to the Keeper for his kindness and am suddenly aware that the great doors have been opened, and that the outer courtyard of the God’s House stood open to receive my feet. Be pure, be pure, be pure in the presence of the Netjer! I hear in the ears of my heart the ancient prayer recited every day in every Temple of the Netjeru. I see in my mind’s eye the Holy Lake of Purification in which Ra rises daily, in which His priests are submerged that all ill in their bodies and Souls might be purged before entering the Sacred Precincts. Why was I not conducted to the Lake? How could I enter this holiest of holies without first washing myself of the dust of the Earth? How can I be purified?

“How indeed!” I hear a voice ring out from some concealed place beyond the opaque rows of columns looming on both sides of the open courtyard. I sense that this might be the voice of one of the God’s Servants, thus I lower my head in reverence of his station. Again his voice pierces the divine stillness of the outer court.

“Why do you ask for purification when you have already been admitted into the Divine One’s precincts? Do you not know that only the pure of heart can truly come into the presence of the Divine? Those with ill intent will never experience the Ka of the God, but will instead become obsessed with only the things their senses can detect. They will see the Netjer as an image only, a source for personal benefit, thus they pray for power, money and pleasure. This is the lowest grade of worship, and yields only temporary satisfaction. Such persons cannot be purified, though they may douse their bodies one hundred times in the Sacred Lake!

Secondly come those who approach the God out of fear or obligation, knowing that the Netjer is the Creator of all things and thus of their own life. These worshipers make offerings to the God in order to placate their fears, and see the God as an authority that must be obeyed, thus worshiped and appeased. These persons observe the ritual gestures and holy days, and make offerings when directed to do so by either priests or sacred texts. These are also the grade of individuals who perform only the works required of them by others, and give out of obligation because it will keep inconvenience at bay.

When ill or suffering, such ones pray the Netjer to cure their troubles, and, when well, forget to give thanks because their desires have already been satisfied and relief bestowed. This too is a lower grade of service, and these worshipers too see the Netjer as form with their senses only, and forget to pay homage to the true Spirit of Divinity residing in all things, in all actions, at all times.

Now come the most noble grade of all; those who adore the Netjer through an altruistic heart, a heart that serves without the desire to be served. Such persons have a natural disposition to love without being requited, to give without receiving, and to serve the right things simply out of recognition of their goodness and benefit to others. These are the servants of the God whose hearts have been captured by the adoration of the Higher Ka, who recognize the Sa, the Essence of all that is, and see in It the vibrant pulse of all life and Truth. These are ones who recognize the Netjer in both form and Spirit, as both flesh and principle, who see signs and symbols as the hallmarks of deeper mysteries.

To them the Netjer Shetau, the Mysteries of the God are the experiences of the heart and mind while one walks upon the Earth and performs whatever labors one is compelled to perform. Yet such persons are cognizant of the Divine principles that infuse all characteristics and functions in Creation, and see the Netjeru in all manifest things, not only in signs, symbols or works of the Temple. For the true Temple, the true Par Netjer is the Hawat Ba, the Mansion of the Spirit, which cannot be contained in only one thing, however holy, however revered it may be.

This Spirit Temple is the true dwelling place of Netjer, and man is and can be its embodiment, if he but recognizes the perfection and wholeness that already exists within him. This wholeness, this perfection is the indestructible Spirit, the Higher Ka, which awaits beneath the flesh, within the layers of the mind, covered only by delusion, desire and ambition. If his ambition and desire are only for things of this Earth, without recognition of the Higher Ka, the Spirit within, then he cannot ascend to his Ka and remains always with his sense-body. However, if he uses his sense-body, and the desires and ambitions manifested through it, for awareness of his higher nature, then perfection is attainable and he will be united with his Spirit Temple.

What is purification, then? What is it, but the recognition of one’s perfect nature, of one’s untainted Self, absolved of greed, ambition, selfish desire and service to the ego. This was our true and original state of being as we dwelt in the womb of our mothers, and it was the state of the world as it existed in the Primordial Ocean of Nuwn, the Father-Mother, the Precursor of all that is. Nuwn is the undifferentiated quintessence of Creation, before the divisions of male and female, time and eternity, night and day, one and other. It exists beyond the manifestation of a Self, which defines itself based upon its relationship to things perceived as being separate from the Self.

Such perceptions, such differentiations are part of the ego that holds itself as unique from other things, and this is the perception that drives men to selfish ambitions and desires that negate the true and Eternal Spirit from which they were born. All things emerged from the Nuwn, and all things are composed of the Nuwn, being neither male nor female, disposition or characteristic. In this Ocean, this Sea we call Nuwn, all things exist in their original states of being, pure, luminous, untouched by time, death, impurities or conditions.

It was in this state that Ra-Atum the Sun of Creation existed before He felt the urge to awaken and pull Creation from His desire. After human beings came into being and recognized through their reasoning that they were differentiated from other forms of life, and from other human beings, thus was personal ambition and selfish service to the ego born. Thus men forgot their Divine creation from the originality of Nuwn and thus their pure nature, constructed of Spirit and undivided by the senses.

So, what is this Holy Lake of Purification resident in your thoughts? How can a man be purified by washing in mere water, whatever its name? As I have said, purity is innate to the human Soul, as it was fashioned by the Netjer from the quintessence of Nuwn. It is that which is layered over our quintessence, the veil of ignorance of our innate purity, our Higher Ka, that causes pollution and binds man to suffering and death. Strip this ignorance away, wash it away with true awareness of the Higher Ka, and his pure nature will be revealed.

Thus do the Servants of the God bathe ceremonially in the same lake upon which Ra rises and sets, embodying the Primordial Abyss of Nuwn out of which Ra in the beginning arose. Such an act serves as a reminder to those who would enter into the hallowed spaces where the ritual works of the Netjer are carried out. These must be accomplished in a state of clarity and selflessness, as tributes to the Eternal; thus the Priests of the God submerge themselves in the waters that serve as an embodiment of the Primordial Quintessence of the beginning, the state before things were tainted by time and differentiation.

To receive the anointment of the holy waters is to return one’s Self back into the Primeval Substance of the Divine Ka, resident in all life, indestructible and self-renewing. It is to shun one’s ignorance, one’s imperfections, the dirt and grime emitted by one’s ego, and stand before the Netjer as one was at the dawn of Creation. How many men have such courage as to brave the tempest of the ego, of its greed and the fire of its ambition, in order to be reborn as a Soul of eternal, divine light? To renounce personal ambition in exchange for the impersonal Soul. This is a passage through fire, death and the burning thirst of the desert. It is to question, to repudiate knowledge for its own sake, to turn one’s back on power and glory that in the end are a service to the selfish ego only. It is a task that only the bravest of men can undertake, those who would empty out their hearts and endure the loneliness of the road solely for the sake of Truth.

But is not love Truth when it is given as a true gift of the Higher Ka? To give of one’s Self, to extinguish one’s desire for personal gain and gratification, and hand over the Self as a vehicle for the service of another’s gain. This is the calling of a man who has found the meaning of true love, who has discovered his Higher Ka and mastered the meaning of the Divine Creation. For the Netjer gives life without conditions. The Sun rises and sets without prejudice. A flower emits its fragrance that may be inhaled by any passerby. Thus does the altruistic heart, the heart of the Higher Ka, offer its water to all who thirst, and does not ask to be quenched itself. Its performance of Justice, of what is right, of Ma’at is enough to satisfy it. Such should be the desire of all who approach the Mansion of the God”.

I bow my head at such beautiful wisdom, and in my heart flowers the desire to be purified in such a way, to love according to such virtues, to serve the God by walking such a perfect path. Again, my mind turns to the glistening waters of the Holy Lake of Purification, shining with pristine glory, reflecting the silver light of the moon in its depths.
“Can I walk such a path by way of love while I am upon the Earth? Can I not feel love, desire and passion, and give these while also in the embrace of my Higher Ka? Can I not be a lover?”

From the still shadows came the voice once more, rising with an echo above the bulk of columns and hard stone. “Ah! This is a treacherous road indeed, for how many men follow their passions for love without thought of personal gain? How many partake of sensual delights without asking for gratification? So natural is the act of love, for it is innate to all living creatures. It is the Earth from which our flesh springs into being, and our natural impulses drive us ever towards its satisfaction. Yet how many engage in the act of love solely for its own sake, to give pleasure and bestow the fruit of the Self to another? To grant fulfillment without expectation of fulfillment. How many engage in the ecstasies of love with such a goal in mind?


Again, this is the path of a man who has risen to his Higher Ka, who seeks to serve without being served, who loves from the sheer beauty of bestowing it to others, who performs a divine task in service to the Divine Ka, the Sa of Life from which his own life was given form. Such a man brings joy to any lover he touches, for his manner is one of pleasing others unselfishly. He is tender and generous with his heart, asking for nothing in return, yet giving the full contents of his heart in truth. In the act of love he is unmatched because his goal is to manifest the ultimate pleasure in his lover, to satisfy every longing, to leave every thirst quenched and every longing fulfilled.

Imagine the joy that could be created by two lovers who unite in the spirit of such wisdom, each infused with the desire to serve only the other! Imagine the return of two Kas simultaneously to the Quintessence of Nuwn, where there is neither one nor the other, where the Ka is unfettered by time, space and conditions. Such a union is possible through love, desire and the passions of the sense-body, but it must first be attained by the individual Ka before he can properly apply it to another. A man must first be in the possession of his Higher Ka before he can know what it is to merge it with another. No amount of selfish desire can be included in such a union or it fails, and cannot serve a higher purpose. But a man who has cultivated the heart of altruism can achieve such perfection in all he does, and this includes the pleasures of love and the passions of the senses.”

I stir and brave a remark to my unseen host. “Then my task is to master my heart, to achieve the desire of altruism, to use the divine gift of Sa for the benefit of Creation?”

“All men are the possessors of the Sa, as are beasts and all living beings. The Earth itself is composed of Sa, and the Stars of the firmament project and absorb its light. Sa is the Life-Essence, the dynamic energy of Creation, ever expanding and ever producing. The Sa is the motion of Creative energy, the propeller of the activity from which Creation expands. Within man the Sa is embodied in the fluids of sweat, blood, semen, tears and mucus, which sustain the body and assure its preservation; thus the Sa is depicted as a life preserver worn around the neck. In his seed man passes his Sa to manifest both life and energy, but it is as energy that the Sa truly thrives, and not in flesh.

Flesh is corruptible, whereas the Sa is eternal, indestructible energy, which only changes form, remaining itself the energy from which the motion of life arises. Because of this, Sa is described in the action of a man drawing his own seed, which manifests the energy through which he himself was created. It is said that Ra-Atum expressed His creative desire by uniting His penis with His tight fist, spilling His seed as the Primordial Substance out of which emerged the Netjeru of air and moisture. The meaning of this is one of creative action, the action of Sa urging the dynamics of Creation.

All men are inheritors of this creative instinct, whether it be used for the production of offspring or the release of sexual energy. The sex act by itself is a creative act from which energy is transmitted and expanded. This energy is the Sa, the Force of Life, passed from the Universe to man, from man to the Earth, and from man to man. It may be expanded, but never exhausted. In men the Sa is focused in the sex organs and generated during the sex act, through which it is transmitted in the ejection of seed. The production of seed in man cannot be suspended, even by its constant emission, thus man is the carrier of the Sa an Ankh, the Essence, the Seed of Life, the force of perpetual renewal.

As for the heart, let it be poured out in gratitude before the Netjer, that it may be filled with the devotion from which selfless service arises naturally. Let your heart be washed of its personal ambition, to become the repository of divine service that benefits the Spirit, the Higher Ka of Creation. In performing such a work as this, the Self is benefited far more than it would be through selfish desires that are the playthings of the ego’s ambition. Such glory as that attained through the ambition of the personal ego is short-lived, while the glory manifested by the Higher Ka, exemplified through unselfish love, altruism and generosity, is eternal. It becomes the beacon through which other men are inspired and uplifted”.

I nod, thinking yes, this is the path of love to be admired and sought after! Now, to move forward on the path…

“Then I wish to wash my heart in the presence of the God. I wish to bestow a love worthy of my Higher Ka, to become a lover whose Sa is transmitted through divine works of an unselfish heart, who uplifts men, who loves them and embraces them as aspects of the Self. To create! To create through the Sa of the God, perceiving Truth and bestowing it to other men by way of the path of Wisdom. This should be my goal, and I am ready to be immersed in it!”

All text copyright  ©  2006, 2015 Rev. Ptahmassu K.M. Nofra-Uaa

The Elixir of Life~ Part Three

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All at once I feel a soft hand brush the nape of my neck, and a sweet voice enters my ears, stirring awe and admiration in my heart.

Be pure by knowing your heart,
Thus shall your Ka be present in all
Your deeds.

Be pure by speaking your heart,
Thus shall the voice of your Ka
Be heard in all your deeds.

Be pure by working through a
True heart,
Thus shall the wisdom of your Ka
Be manifest in your deeds.

Now in my mind’s eye I behold the Lake of Creation beyond the walls of the pylons and courtyards, dazzling in the light of the early dawn, shimmering like molten gold beneath the cascading rays of the Netjer Ra upon His horizon. I stand as I was born, naked, without hindrances, fresh to the air of life, renewed by the cool grace of the pure waters surrounding my lower body. I behold my flesh, shiny in the cascade of silver water splashing over my limbs, charging my flesh with revitalization and life.

Sa ankh sa ankh sa ankh. I am given the protection of life. I am given the essence of life as protection for my Ka. I bathe in the living stream from which Ra in the beginning came forth. I bathe in the living stream by which the Wedjat Eye was made whole again when it was wounded. Like the Wedjat Eye, I am brought back together, healed, made wholesome and granted divine power. My faults are washed away in the living stream. My misdeeds are cleansed, my ills absolved. The man I was has been purified. The man I am is pure! I ascend the ladder of the Netjer, entering the Celestial Mansion, becoming light-radiance, embracing the Ka of the Divine One. I have bathed in the Lake of Reeds with the flesh of the God, and I am like Him, in truth, for eternity!

I have bathed in the Lake of Reeds,
Even as Ra has bathed in the Lake of Reeds.
I have bathed in the Lake of Reeds,
Even as Heru has bathed in the Lake of Reeds.

I have bathed in the Lake of Reeds,
Even as Geb has bathed in the Lake of Reeds.
Heaven has been bathed and Earth has been bathed.
The Holy Horizon has been bathed in the
Waters of the Eternal Stream, these waters in which
I bathe!

I have bathed with Ra in the Lake of Reeds,
Thus Heru shall ordain my flesh and anoint my feet!

O Nuwit, take my hand!
O Nuwit lift me up!
O Shuw, take my hand!
O Shuw, lift me up!
O Heaven, give me Your hand and lift me up!
O Earth, give me Your hand and lift me up!
O Air, give me Your hand and lift me up!
O Spirit of the Netjer, give me Your hand
And lift me up!1

Another voice pierces the caverns of my heart, traveling through my blood and spreading warmth through my veins. A white light pierces my heart, capturing my love, washing clean my fear and my imperfections. I am swayed to lift my face to the Stars, though it is not their light that shines across my breast. The newly reborn Sun sheds its illumination upon my closed eyes, and from behind shut lids my eyes sense the color of turquoise striking the waters around my body. I am overjoyed. I am overflowing with gratitude. The ecstasy of this moment dispels all shadow and fills my heart with radiant light.

The gates of the Sky are thrown open for you!
The doors of the Firmament are thrown open at
Dawn for you, O Heru, O Son of the Gods!

The Eastern Horizon is thrown open for you.
The doors of Heaven are thrown open at
Dawn for you, O Heru-Akhuty, O Son of the God!

The gates of the Sky are thrown open for you,
For you have bathed your heart in the Lake of Reeds
Where Atum had His beginning!
The doors of Heaven are thrown open at
Dawn for you, O Bull, O Son of Menu,

Purified of all ill in the Celestial Waters where
Ra had His beginning!

The gates of the Sky are thrown open for you.
The doors of Heaven are thrown open at
Dawn for you, O Celestial Leopard, O Son of
The Great Leopard, empowered in the Stream
From which Tat the Earth had His beginning!
The gates of the Sky are thrown open for you.
The doors of Heaven are thrown open at
Dawn for you, O Sah, O Shining One in the Firmament,
Consecrated in the Flood where Pat the Heavens
Had Her beginning!2

Shall I now be ushered into the presence of the Netjer? Shall I see the countenance of the Lord Menu (Min) surrounded by a halo of flaxen light, His robust limbs and stalwart member caressed by the soft glow of torchlight? Shall I embrace my Lord in the Primordial Ocean of His own shrine, receiving His essence as the Sa of my renewed Self? Let me go forth to the God, I say to my own heart. Let me go forth to the Netjer Who awaits the vessel of my Ka to fill it with radiant light.

My desire is fulfilled almost before I am conscious of its presence in my heart. The distance between us is shortened, the halls and doors and pylons sweeping by in a flurry of gold and sparkling white stone. I breathe the intoxicating fragrance of sandalwood hanging heavy in the air, and know at once that I am in the presence of the living God. My feet fail me, my legs bend beneath the weight of my body, and my back and neck are instinctively bent as if by some unseen hand pressing slowly upon me. I am again surrounded by the Stars of the night Sky, which looms above my head as dark as lapis, speckled with glowing flecks of gold.

O Mother Nuwit, You of the Heavenly Vault, Lady of the Great Night, Whose body carries aloft the body of the Sun! May You receive me when my time comes, and pass me through the protective embrace of Your belly, until at last I am reborn as one of the Imperishables, the Stars of Your Ka burning brightly forever! And I am in the presence of Sah, here in this most intimate chamber of the Divine Mansion. He is as the brightest Star glimmering in the firmament above me, shedding His light upon walls sheathed in symbols of the Mysteries, enveloping the Shrine of the God in His glory.

May my heart be filled with Your light, I pray. May I shine like You even in times of darkness. May my heart project Your light unfailingly, guiding me through the night sky of the realm of men. May I reach Blessedness even while alive upon the Earth, turning away sorrow, cultivating joy, removing suffering from every place that I travel! O Sah, burn brightly with me, granting me the Sa of the Netjer to carry with me as I go!

“But Sah is Sia”, a gentle voice says from within the magnificence of a closed and sealed shrine. It is the voice of the Netjer my Lord, the Sun of Creation, the radiant heart from which the pulse of the Universe beats. He continues.

“Do you not know that your true guide is knowing itself? Sia is the Netjer of discernment within the Self, the quality of perceiving things as they are, not as we desire them to be in relation to other things. Sia is the parent of sa’a, which is ultimate awareness, the state of existence beyond relative existence, the fundamental Cause of all causes. This is the nature of the Cosmos, alive, an entity of causes and their effects. Each effect has a cause, and each cause is the result of another cause. All of this was urged and divided from a first cause, which had its beginning in the Void of all things. The All, the Complete, the Perfected. This was Atum in the Nuwn. This is Atum, the Netjer personifying all Netjeru, the Source of the All, the Cause of the causes of Creation.

To have Sia, sa’a, one must first recognize the truth that all things are the result of a cause and its effects, that the Self is the product of causes and their effects. All action provokes reaction. All deeds yield fruit, though their offspring may not be seen for many generations. A man having true perception, the manifestation of Wisdom, Sia, recognizes the effects that will arise from any given cause, and governs his actions accordingly. He sees that all thought gives birth to Creation, to behavior, emotion, and reaction. He sees that all action produces results that themselves may echo through eternity, thus he works skillfully to produce actions that will benefit Creation, instead of detract from it.

This is the Way of Ma’at, the Order upon which I founded this world, through which I brought about all things that are and shall be. It is in the vessel of the heart, the will from which a man accomplishes his destiny, that a man’s future is woven; for what he feels he behaves upon, whether in thought or physical action. Through this impulse of emotion he wills, however unknowingly, the causes and effects that will determine the course of his life. It is a Sahu, a skillful wielder of Sa, of Sia, who foresees the patterns of causes and their effects, and masters his emotions and impulses that he might give rise to all that is beneficial. This is what is meant in the precept sa’a-hat, “know the heart”. Only a wise man can accomplish this task, my son”.

My heart is bowed in humility. I kiss the Earth in the presence of my Netjer, emptying my heart of all selfish ambition, desiring only that it be filled with the Wisdom of the Netjer’s love. To love Netjer is to love the nature of Creation Itself, which manifests without discrimination, whole, as an entity without a separate Ka. Am I not a manifestation of that Ka? Are all Kas not children of that same Ka, the Ka of Creation that encompasses all things? Is this not the true Wisdom of the Netjer’s Sa, that Essence of Life flowing undiminished through all things that live? This is Sia, the Wisdom of wholeness that recognizes the interdependence of all beings, the causes from which the effects of the Universe emerge. Sia is the Wisdom that unites all things, the Sa pulsing through the veins of the Cosmos. I hear the song of the Netjer Sia in the chambers of my heart, and within me the music of understanding arises.

I am Sia, Bearer of the Great Wisdom
Who is seated at the right hand of Ra.
I am Sia, the Uniter of Hearts, Whose
Wisdom is greater than that of the Gods,
Whose possession is that of Creation and
Its mysteries, Who knows all the things
From which Creation comes forth into
Being!

I am Sia, Whose charge is the greatness
Of Wisdom, Who is seated at the right
Hand of Ra, Whose possession is the
Book of the God in which are inscribed
All the things that were, all the things
That are, and all the things that have yet
To come into being!3

Notes

1 Adapted from the Pyramid Texts, Utterances 253, 564 and 567.
2 Ibid, Utterance 325.
3 Adapted from the Pyramid Texts, Utterance 250.

All text copyright  ©  2006, 2015 Rev. Ptahmassu K.M. Nofra-Uaa

The Elixir of Life~ Part Four

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O Netjer, You are the Sa of Creation, the Sap, the Quintessence, the Fluid of Life from which created things draw sustenance! You are not one but the All, encompassing every form, every characteristic, every quality in the Universe, and are beyond the things dwelling in Creation. You are the Netjeru, and the Netjeru manifest Your hidden essence, though They do not reveal it to the naked eye! How can I know You, O God of the Gods? How can I draw nearer to receive Your essence?

My heart sings a praise, yet gives rise to questions, here in this womb where the God’s living image is maintained, where His Sa is channeled for the benefit of all men. I kiss the Earth before the Netjer, quieting my heart, hearing my breath as it slips softly from my lips. The Netjer rises in His shine of gold. His voice enters the ears of my heart, though no audible sound disturbs the sanctified quiet of the Holy of Holies.

“Where am I”, the Netjer says, “if not in the shrine of your heart? For where else can you receive the Wisdom of my Ka, if not in understanding, if not in awe of the gifts of life and Creation? I am the Ka from which all Kas were born, the Divine Artisan from Whose word the Spirits of the Gods came into being, from Whom life was animated and the Earth was given form. I am the Power from the Nuwn, the mysterious body of the Sa, and even the Netjeru do not know my true name or form. I am in what is seen and embody what is not seen. My Ka is Spirit, and enters the heart as Spirit, and awakens Creation as Spirit, as the Primordial Substance of Life.

This in man is transmitted in blood and seed, yet the beating of his heart contains it, and the actions of his body move on account of it. It is when the Sa departs for its transformations between the worlds that a man dies to his Earthly body and enters his Ka. He sees his Sa rejoined to the Sa of Sas from which it was drawn, and he sees that the heart is the true vessel of wisdom by which he is judged. Let his heart contain Wisdom, virtue and Ma’at. Let his heart shine with perception of what is right, and thus transform him into a Being of Illumination. Let him practice justice while he is alive upon the Earth, benefiting his peers, being a brother to all, being a just Ka whose desires have been invested with the Spirit of his Netjer.

Where is the Netjer of man? The Netjeru have come to dwell in Their bodies of Earth and stone and wood as it was ordained by my mouth in the Ocean of Nuwn, thus have the Kas of the Gods come to dwell in Their bodies upon the Earth, even as the Kas of humankind were bestowed with bodies for the use of their Kas. But it is the Ka that possesses eternal life, not the body. The Kas of the Gods are eternal as are the Kas of men, but their bodies are vivified only by the Ka and empowered by the substance of the Sa. Each Ka possesses the imprint of the Netjer Who fashioned it, and bears the sign of its Netjer within the understanding of the heart.

Sia-hat sia-hat sia-hat. Know the heart, know the heart, know the heart! It is in his heart, the reflection of his true nature, that a man carries the seal of his Netjer, the vehicle of his Ka. He may be in ignorance of it. He may betray it or choose to be blind to it, but his Netjer is the power of his Ka, the propeller of his Sa, and he will come to know it and embrace it throughout his many transformations. His body will be transformed, but his Ka will not. He will go to his Ka when his body makes union with the Earth, and he will see his Netjer and know that his Netjer is the parent of his Ka.

Fortunate are they who recognize the true nature of their heart while walking upon the Earth, and embrace their Netjer as the living power of their Ka. When a man knows his heart and embraces his Netjer he will act in harmony with the heart and Netjer resident in all things he encounters. He will not be in opposition to the Laws of Harmony hailed as Ma’at, the Foundation upon which Creation was brought into being. He will not struggle against his nature, his Netjer, nor will he find cause to struggle against the nature of Creation as it is. He will find harmony and know hotep, the peace of embracing one’s Ka, the satisfaction of perceiving the state of Creation as it truly is”.

Once again my heart is overawed and leaps with the joy of recognition. To know my heart is to know my Netjer and live in attunement with it! My Netjer is my nature, and if I choose to embrace It and live in harmony with It, then I will not rebel against the harmony of my own Ka, the satisfaction, the peace, the hotep of life. My heart has been sealed by a Netjer, and to know that Netjer and dwell in peace with it is to live in accordance with Ma’at, the Laws of Harmony out of which Creation unfolds. To live in harmony with life…to live in harmony with Creation. These should be the goals of my heart, my will and my desire. O Netjer, open up my heart for me that I might know it! May I perceive! May I see! May I obtain recognition!

Though this Holy of Holies is enveloped in the eternal stillness of stone, hidden doorways and sealed chambers, I perceive that the moment of the Sun’s ascendancy over the night has arrived. The horizon of the East opens to welcome the fiery countenance of the Netjer Ra, Whose eyes emit light beams of white-hot radiance. Earth will awaken. The river will dance on account of Him, reflecting in its cool depths the gold of His limbs as they slide to and fro over the currents. There will be life again in the fields of verdant splendor, alive with the cascade of warm yellow rays caressing palms and reeds and burgeoning vegetation. The mountains will absorb His presence in the Heavens, their rocky faces dancing wildly in the waves of heat cast off by the Sun’s burning form. It will all come alive again, and this place of silent majesty, unchanging in its mysteries and cool tranquility, will give birth to song that will perfume the air with its divine fragrance.

The Netjer has awoken in His House. But is He not always awake, stirring in the quiet heart that listens for His voice? Is not the Ka the true dwelling place of Netjer, though His Temple may house the artistic housing of His Ka? It is for me to find Him there, the Netjer of my Ka, Whose presence in me is the true life of my body, the immortality of my Soul; for I cannot cling to the things of this Earth, however beautiful they may be. One day I will move alone on my Ka towards the Divine Domain where hearts are judged and the container of all my deeds emptied out before the Scales of the Divine Law. How will I find my way along that dark river of the Duwat? How will I find my way upon the Earth before I must find my way over the Earth beyond? I must regard my heart, trust my heart, petition my heart to be good to me, to fill my actions with justice. I must petition the Netjer of my Ka to come forth and shield my heart from depravity, to open my eyes with the discernment of Wisdom. Shall I ask you, O Sia, to charge my heart with eyes to comprehend the Knowledge of the Gods, to see the Heavens and the Earth as they are, to know the true names, the Nutjers, of all things?

“First embrace me”, the voice of the Netjer rings out from the splendid home of His shrine. “Welcome the day by welcoming my Ka into the heart of this Temple. This Temple is the heart where Creation is sparked, where new life springs forth like a stalk of wheat! My flame is the Sa of action known to all men, the desire to bring light into a dark place, the will to flourish even in the midst of dissolution. Light a fire in my presence when dawn’s fragile light first breaks over the horizon. This honors me, but it truly honors the Spirit of Creation present in all that lives. It speaks of solidarity with the coming into being of beingness itself. To light a fire is to invoke the presence of life’s beginnings, as the fire of seed, born of passion, invokes life and manifests Sa.

Bring incense, the divine fragrance, for the satisfaction of my Ka, for all sweet and beautiful things are the substance upon which I feed. I breathe Ma’at like the blossom of a lotus held to my nostrils, for She is the harmony of all created things functioning in their place, evolving coherently as compliments. Waft this fragrance before me as the pure offering of your heart, inhaling Truth, inhaling goodness. Bring fresh water and place it at my feet as a symbol of your purity, for the pure heart is my dwelling place and the vessel in which my Ka is submerged. Be submerged in purity and you will be submerged in me. Begin anew every day, casting off the fetters of yesterday, renouncing any ill that may be upon your heart, and cease to transgress on this new day that has been created for you and gifted to all living things. Cease to do ill and accomplish what is excellent in the manner of a just heart, a heart filled with nobility, a heart imbued with the Spirit of the Divine Ka.

Why else would you plunge in the Lake of Purification? Why else would you pour out water before me and light a fire in my House, if not to recreate the first day when all was new and untainted and filled with promise? This I bestow to you, my son, that you will go forward from this day at peace with your heart and in the embrace of the Netjer of your Ka. Create with me by creating this Temple as the manifestation of your heart. Continue the work of Creation by lighting a flame for the work of your Ka in this world. Such works as those completed by the Ka are eternal, and never suffer the way of death or diminishment. All good and pure works are embodiments of the first creative act, the act of transmitting the Sa, the Fluid of Life, for the benefit of all beings. To push back chaos, to embrace the Order of Creation through Ma’at, through Supreme Truth, is the eternal flame of my Temple, and to keep it is to keep Creation pure and sacred, to honor the finest qualities of the heart in men. Come forth and embrace me! Receive the Sa from which your Ka will flourish forever!”

Sa a’ah! The Ka of the Netjer Menu (Min) is manifest from His Divine House, the Mansion of the Great Leopard, the Celestial House in which dwell the Gods of the Heavens and the Earth. Surrounding Him on all sides are bolts of pure white light, and the aura rising up from His head is the green of real malachite. A fragrance of sandalwood is emitted by His presence, imbuing the air around Him with peace and beauty. His skin is black, both absorbing and manifesting translucent beams of light. His countenance is more beautiful than any Earthly man, though His endowments are those of all men. Shining perpetually, His body is unclothed, garbed only by the brightness of the Sun’s light. Manifesting the ardor of Creation and desire, the Netjer’s massive organ of love is swollen with seed in the throes of perpetual ecstasy. With His left fist He tightly grasps His throbbing organ, while His right arm is raised at His side in the gesture of protection.

With His right arm He supports the standard of the nekhakha, the flail of power and victory, the scepter for sweeping away all obstacles and chaos. Gold and real lapis lazuli grace His sturdy neck, the compliment of a thick, well-muscled body from whose sinews the aura of strength and valor proceeds. His firm chin is ornamented with the long and braided beard of all father gods, the repository of creative power. Neb Menu’s brow is crowned with the golden helmet and twin plumes that are His insignia, stretching regal and erect into the illumination above Him, quivering slightly with the elegant movements of His head.

The Great Leopard moves forward to meet my trembling obeisance, yet something in the calm pools of His dark green eyes stills the fear and awe in my heart, and lifts my Ka into the raptures of love. I am captured by Him, and His fragrance moves through me. The ocean of my heart is calm around me, reflecting the luminescence of His limbs, the rays of real turquoise and lapis cascading from His firm body. The Earth halts to receive the message of Heaven, as this Temple of mine is elevated into intoxication. My breath slows, my heart beats softly in my ears, and all at once I am filled by the moment of His Ka infusing my flesh with the Essence.

Sa Netjer. Sa ankh. Sa uwdj. First I am filled with white light, the incarnation of the Divine Sa. I am embraced by the hand of the God, receiving His Essence, shinning with the shield of His illumination, safeguarded from dissolution and fear. No ill can touch me as I walk upon the path now open before my feet. I cannot be taken in by darkness, nor can death destroy my Ka! I am empowered with the Essence of the Netjer and moved forward by its light. I am as the indestructible Stars!

Now I am granted the Nectar of Life in the manifestation of golden light, pouring into my nostrils, passing through my lips and quenching my throat, anointing my Ka with the everlasting life of Truth and Wisdom. I need not fear death, nor shall death claim me forever! My Ka shall rise to take its place with the Beings of Light Who reside with the Netjer, imbued with His indestructibility. I am claimed by life and will not stray from it forever! I am watered by the light of the Netjer’s Ka, and cannot be separated from It for eternity!

What comes to me now is the green fire of rebirth, blossoming from a stalk of papyrus, growing upwards from the feet of the God to wrap its vitality around my flesh. I am infused with new life as a gift from the Netjer. I cannot be cut back by the pitfalls of the Earth, nor ensnared by the jaws of weakness, terror or sin! My vibrancy is the vibrancy of the green Wedjat Eye, wholesome against all defilements! Everything touched by my heart shall flourish as a thing good and pure in the name of Ma’at. I cannot be cut down. My growth cannot be hindered forever!

The hand of Neb Menu cradles the nape of my neck, proffering divine shelter, allaying fear and granting love. His tenderness passes into me. The chambers of my heart are expanded, prepared to receive the breath of the Divine Ka. My lips part as His breath enters my mouth and nostrils in a stream of luminescent white light, His lips touching mine, the warmth of His body enveloping me like a flame. I am at once poured into Him, like water emptied out from an overflowing river. My lungs are charged with His breath, my heart submerged and quieted, my breath revivified.

I have been transformed into the God, my heart whispers to me, and the God has been transformed into me. I am as this Spirit of Creation ascending to the celestial ladder. I have removed my Earth and joined the Company of Spirits. I have gone down through the Primordial Waters and been raised up by the hand of the Air. Shuw is with me! Tefnuwt bestows to me Her breath of fire, and I am unhindered in my progress to the Imperishable Stars! What fetters can hold me? What hand can pull me back when I am imbued with the Savor of the Netjer, Lord of the Shining Standard!

O Spiritualized One, hear me! Take me down this road of yours called Ma’at, this lotus held at the nostrils of Ra. Articulate my feet that they might walk upon the proper course, steered by the Power of the God, His Sa from His body. I am the son of the Great Leopard, Keeper of the Celestial Temple, and I have received initiation in the House of the God. His anointment was bestowed to me, His words inscribed upon my heart, and I go forward as a vessel at the direction of Ma’at, firm on my course, infused with Wisdom from the mouth of the God.

I listen in silence. I progress in peace. I repel strife, greed, hatred and destruction! What I create is Creation, being the Essence of the All, Neb-Ra-Djar, the encompassment of all that is. I do not kill, I do not dismantle Creation, and I do not renounce the Netjer of my heart, the life of my Ka. I am filled with the Waters of Life, quenched in the Pool of Creation, and fed by the tree upon which Wisdom grows. My name is inscribed in the Book of the Netjer, and His Divine House opened before me. Where my heart remains known to me, there too shall dwell the Netjer my Lord. I go forth in peace, the way made free upon the approach of my feet.

The Temple now stirs with the swift approach of a new day, while the seclusion of the Sanctuary falls as calm as it was before the presence and voice of the God threw it into sudden and vibrant life. Ra has now emerged with His full glory in the reaches beyond, possessing an azure sky, welcomed home by a joyous chorus of birdsong. Will all be as it was before? Will I trek into the open day to find all as I had left it, confused and swarming with troubles that could find no solutions? What will my life be beyond the shining majesty of the God’s House, His Temple?

Or, can I remember in the world beyond that it is the heart that serves as the true dwelling place of the Divine Ka? Whatever else may be dedicated to His name, however glorious, however beautiful, it is the vessel of the heart that carries Him as the Mansion of the Spirit. I am at a loss for words, not knowing how to think or feel, and my calm body yearns for the welcome relief of sleep. But it is time for you to wake up, yells my heart. It is time for you to walk with both your eyes wide open! There is no time for sleep when the path of knowledge awaits, and a lifetime is piteously short! Remember to know me. Remember to keep me open, always. Remember to embrace your Netjer as the Sa of your own heart, and all your deeds will be worthy of your Higher Ka!

I bow my head to the Netjer in my heart, letting my breath settle, my heart grow silent again. What need have I of this thing around my neck, I ask myself as I am suddenly aware of the rolled and bound shelter hanging about me. Why should I put faith in such things, when my true shelter, my true protector is the unseen shield beating within my flesh? There lies my protection or my downfall, and all other things I should gratefully give back to the Netjer Who lights my way; for only in knowing gratitude can I truly give gratitude.

First I must feel it within my Self, and use its luminosity as a torch of generosity for others. I should give the contents of my heart to others through the act of giving itself, without expectation of a thing in return. Is this not the perfection of love, of all Truth, of the path of initiation woven by the Mysteries of the Netjeru? Are not the Netjeru manifest in the Kas of all living things, fed by the Sa from which Creation is conceived. In this I have found my purpose, and thankfully pour my heart out in the presence of my own Wisdom.

Bending down before the shrine of the Netjer, I lay my shelter as a token of my heart for all that has been so generously given. This is my Sa, my Essence, the life in my Spirit, and to that which fashioned it, I give it back without attachment. Such is the greatest gift I could give. Such is the greatest gift I could receive.

All text copyright  ©  2006, 2015 Rev. Ptahmassu K.M. Nofra-Uaa

Oracle of Mother Muwt: “Navigation Over Isheru”

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O how sweet is twilight, that moment of Becoming, when shadows quicken and humankind slumbers, when the fire-orange expanse of Heaven is transformed into scintillating lapis- one moment bright, and the next a blanket of purple blue strewn with flecks of pure gold. Gone is the dazzling turquoise of midday…gone are the swallows darting hither and thither between rustling date palms dappled with the flaxen kiss of Ra. The Sun-God has abandoned His jewel on Earth, and creeping creatures bed down in thickets of papyrus, swaying softly to the serenade of crickets.

The Foremost Sanctuary of Amun casts its spell across a land dominated by stone giants, whose massive bodies bear silent witness to the passage of ages, where priests fumigate the air with myrrh, and sandalwood enchants the hot breezes rushing in from the south. White South, the Kingdom of the Lotus-Lily, the breath of the Eye of Ra, the dangerous and violent temper of the celestial vault’s Great King.

Isheru, O beautiful Isheru! How perfect are your banks, how bold the colors of the sky painted delicately across your lens of pure water. Isheru, in whose reflection the stars in their glory shine. Isheru, where noble Amun becomes the Bull of His Mother, and Khensu-Neferhotep is born! Homage to You, O glorious Isheru, the birthplace of the Lotus-Born, the falcon of crescent and disk, upon whose brow radiates the diadem of Heaven!

Perfect peace, the banks of Isheru the Lake of Profundities. The night sky heaves a sigh of relief as almighty Ra plunges beneath the deep dark waters, and at once all is still. A canopy of stars emerges that can be read like a map. Sah-Orion takes His place above Amun-Ra’s House, where the Ram reclines, enticing the heavenly travelers to pay homage to the King of the Gods. The chanting of priests diminishes, and the crash of a priestesses’ sacred rattle brings the sacred activities of the day to a profound close.

To the South of the Finest Harem of Amun glitters in silver light the crescent-shaped waters of Isheru, which my mind’s eye forms perfectly well even in the utter darkness of night’s thick cover. Fear flutters within my heart, but for a moment, as I enter the Domain of Mother Mut, the Lioness Who has been known to taste of blood and find contentment in rage.

I pour out an offering of fine red beer to You, O fiery Mut, the Lady of Isheru, the Queen of Your Sanctuary in the South! Amun the Lord of the Thrones of the Two Lands comes to embrace You, as I come to embrace You…as all living things embrace You! O Mut the lofty of crown and regal of headdress, Whose coronet is the vulture and Whose diadem is the cobra.

Homage to You, Mut the Divine Mother!
Homage to You, Mut the Beloved of Amun-Ra!
Homage to You, Mut the Queen of the Gods!
Homage to You, Mut the Mother of Khensu-Neferhotep!
Homage to You, Mut the Eye of Ra!
Homage to You, Mut-Bastet, the Great and feared Goddess!
Homage to You, Mut the Lioness of the South!

I pour out an offering of the finest red beer in the presence of the Goddess Mut, and before Her two feet I kneel in awe, where fools fear to tread, but wise men come to be reborn through the blood of the Goddess. It is well known that great Amun-Ra, the King of the holiest of holies in Waset, traverses the miles of courtyards and sanctuaries simply to bask in the passionate embrace of the Goddess…even She Whose flaming temper transforms cool water into hot blood…who quickens the pulse and can even stop a heart.

I come to this place of the Navigation, alone and to ponder the meaning of my inner Mysteries, where the Goddess makes Herself known as vulture and lioness, Eye of the Sun and Cobra of the Sun-God’s brow. Her countenance may be terrible, even as is the fear of death, but how lovely to gaze upon Her refined curves, swaying in the moon’s alabaster light and beneath the vault of heaven’s jealous gaze.

Blue-black is the hair of my Goddess, cascading down to Her smooth shoulders in two lappets capped with rosy gold. How beautiful Her gown, woven of gold feathers and enhanced with a girdle of coppery pleats. How shining white is the Southern Crown upon Her head, and beneath it the fan of vulture’s wings and talons, whose lethal grasp firmly holds the gems of Eternity, winking in the pale light of the moon.

Is it a lion’s hot breath I feel upon my face, or the cool brush of a vulture’s wing? Is my Goddess fair or frightening…pleased or passionate…content or ready for war? Behind Her majestic presence I hear the churning of the Lake of Isheru, into whose depths so many men have gazed and been drawn, where kings have offered all that they had…where armies have prayed for victory and priests for prosperity. But the time for simple prayers has come to an end, and my offering provokes its Mistress to come forth and grant Her boons. I have asked for answers, and the Queen of Isheru has opened Her leonine mouth in a manner of answer!

These are the words of Mut the Great, the Mistress of Isheru: Come, O you kings of the Earth, and listen! Come, O you rulers of the North and South, and hear the pronouncements of the Most Ancient One, Who came before you, Who heralded the dawn with Her roars and made great the flood at the time of the First Occasion!

I was with Ra on that day of the splitting open of the Ished Tree in Annu, when the enemies of the Sun-God were torn and Apep severed. I have swallowed darkness, and I have eaten death, and the Primordial Gods feared me in this my name of Mother, Death…Mother, Death. For I alone am your beginning and your end, and within my body do all things that live gain their first beginning, and achieve their last end.

Yet I have drawn forth the infant Sun from my thighs, and I have conceived from a bull and made of Him my Lotus-Born Son. I have taken in Amun, in secret, in the wet lake they call Isheru, and within the crescent flood I give life to the Moon, Whose name has been called Khensu-Neferhotep!

Hush! Hush, O Child of the Secrets, and open your mouth to receive the breast of the Sun, which is hatched from the shell of a beetle and rolled across the vault to be as one with the Ark of Ra. Dutifully the Gods come at my command, for I am the ancient Generatrix, giving the Thrones of the North and South to the Greater and Lesser Companies of the Gods to rule, and it is by my will that such things were ordered as have governed time since the time of the First Occasion.

Come now, my Son, Khensu-Neferhotep, and dip Your lotus body in the waters in which Ra daily bathes…the waters in which Amun brought Himself into being, in which Atum moved His hand over His impassioned body and ejaculated the world. These are the Waters of Renewal, where a boy becomes at last a man, where a husband fathers generations, and where the dead are reborn into everlasting life. These are the waters in which a woman nourishes her child, which embrace a man when he is transformed by the senses, and which drown a seed in order that new life might burst forth!

Know then that all things were born in the depths and return to the depths, deep down into the watery abyss where the Sun had His beginnings. This is the Crescent-Place we call Isheru, which receives the gilded ship of my Becoming on the eve of the New Moon. This is the feast they call the Navigation, but it is nothing less than the navigation of humankind as a child through the womb of its Mother…the sapling’s fragile branches into the body of a great tree…the seed of a man into the lineage of his progeny.

Isheru is the womb where the kernel of potential is urged into fruition, and the process of Creation becomes a distinct reality. It is the bone that contains the marrow, drawn out from the corpses of the dead by vultures and transformed into the nectar of life. For all living things are born from death, and death is the Mother of all life.

Thus am I called Mut…“Mother”…Mut…“death”. O death, my Mother! O death, the becoming of my Ka into the greatness of the Glorified, Whose forms are boundless and Whose lights guide the way for the blind. All sight begins with darkness, into which pierces the light, giving form to form and substance to shape. Its root is darkness…emptiness…what they call the Abyss of chaos.

Go down, my child, into the Waters of the Isheru, and come up again renewed with the knowledge that comes from partaking of the Mysteries. All true knowledge comes from direct experience, and the experience of Immortality is gained through the transformations of birth and death, which are known to the Gods and to all creeping creatures beneath the Sun!

O my Mother Mut, from Whose noble breast I have suckled the wisdom of the Mysteries! Cradle my desire in Your two hands, and make of me Your Lotus-Born child, Whose countenance appears again and again in His name of Khensu-Neferhotep!

In gratitude I bestow the first fruits of the Harvest, the corn and the cornflower, the grain and the beer, the bread and the vine. I waft frankincense to Heaven and shake the Sistrum before Your face, glowing with gold and shining like turquoise.

When at long last I return to the world of the Sun, my feet have been washed clean in the Waters of Renewal, and the words of my Goddess have been inscribed upon my heart. There is no outer explanation of the Mysteries that can dispel their shadows nor express their ageless wisdom. These are held firmly in the vulture’s claws of my Mistress- the One Who is the Mistress of that Crescent-Lake called Isheru.

All text copyright © 2014 Rev. Ptahmassu Nofra-Uaa

Lady of the Mansion: The Oracle of Nebet-Hut

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The Milieu: The crown of Heaven is the luminescence of stars, which provide the only light on this, the night of the New Moon upon which the Gods attend the healing of the Wedjat Eye. The tender Eye, the bleary Eye…lost, now found, but found to be weary from its pilgrimage South, where the waters of the Flood have their tender beginnings. It is a turbulent world in which to be born, and yet the Goddess Nuit parts Her golden thighs and gives rebirth to the glittering shell of the infant Sun-God.

Before this miracle all is deathly still, the Gods and humankind hide their faces, and the silver Stars wear a cloak of timid light. The Two Banks dare not show their zeal for the Moon’s renewal, nor shout for the return of the Sun-God, the flesh of the Ram…now enshrined in the writhing body of the time-devouring serpent Mehen.

Where is Heaven, and where is Earth, when you are one of the Blessed Dead, bound in the trappings of the Goddess Tayet, Who weaves, weaves, weaves…Who brings back the lost forms of those ensnared by death, Whose delicate hands recall the bodies of the Gods and brings deification to kings. Let me be among those whose forms are renewed, whose bodies become light and join the radiance of the Imperishable Stars!

Where is the Goddess Auset (Isis) on this night of healing the Wedjat Eye? For is not the Wedjat Eye none other than the body of Her beloved Ausir, the Beautiful God, Who traversed the Duwat and returned to Her as the Awakened One? Within Her embrace He becomes the seed-bearing God, enthused with love, animated by Her passion and filled with desire. It is this desire that bursts the Two Banks in the form of the Holy River…raging from dark South to red North…bringing together the reed and the lotus-lily.

And this is the Mystery of Becoming, which fills the House of Auset and causes the Netjeru to rejoice, for the gift which She brings forth is the Sun, the Celestial Falcon, Whose light-body is the Ka of His Father and Whose Eye is the reconciliation of the Two Banks…one dark, the other vibrantly light. And this is the crucible of the Wedjat Eye, which seals darkness in light and brings the Heavenly Vault together with the fructifying Earth.

O Nebet-Hut, O Nephthys! You are the Lady of the Mansion of Heaven, wherein doth shine the majesty of the Falcon-Bodied One, wherein is bestowed the luminescence of the Sun-God, wherein is forged the Whole, perfect and unsullied Eye of the Green One. O Nebet-Hut, O Goddess, the body of the resilient Stars, upon Whose face is the veil of the Sacred West! Let me follow in Your footsteps and traverse the dark banks onto the Eastern shore. Let me know light again, and follow the path of the stars in order to rejoin the Ark of beloved Ra!

I gaze up at the sky, now spattered with stars and suspended with the silver-dark orb of the Moon, awaiting its rebirth at the time of the Six Day Feast. Lost has been the body of Ausir, Whose light had been diminished and Whose rule shattered by the ascendancy of Set. All created things perish. All forms dissipate. What is young grows old. But come again, O life, for the Ka is eternal, and its presence indestructible. When one unites with one’s Ka is immortality assured, and death but an inconvenience that falls away like the dew of early morning.

The Offering: My body is clad in pure white linen, for white is the color of the Gods, and linen is the fabric which the Goddess Tayet wove for Ausir (Osiris) when He became Wen-Nefer, the Perfect One. The weaving of Tayet has created the form of the Perfect One, the cocoon in which the Sleeping One awakes into His new life, having passed through the transformations of Ra in that dark house they call the Duwat.

My mouth has been rinsed with natron-salt, for natron is the substance of miracles, purifying the flesh, curing ills, and forming the Wedjat Eye upon which the Gods sup. The lacerations of Ausir were healed by the divine salt, putting His flesh back together again, as even the Wedjat Eye was put back together again after it had been wounded. Tonight the Wedjat Eye is darkened after its manifestation of fullness, and the Great Magician Djehuty (Thoth) waits patiently in the shadows, from where He shall coax the light of the Wedjat Eye to come forth again.

I place pellets of the finest myrrh on the fire, carrying my heart in my hand into the Presences of the Gods. The Netjeru receive all things good and pure, and give all things good and pure. I kiss the Earth in the Presences of the Gods, and I salute my Goddess, the Lady of the House, Nebet-Hut (Nephthys), Who stands at the head of the coffin of Ausir. She receives the smoke, She receives the myrrh, it’s heady fragrance cascading like a veil over Her perfect form.

I say: Homage to You, O Nebet-Hut, at the forehead of the Perfect One, Whose lips kiss the brow of Wen-Nefer, Whose shining locks weave the Magic of Becoming, Whose tears bring back the dead and grant the boon of everlasting life, Whose darkness clothes the naked, Whose light follows after the Great Goddess Auset, guiding the weary traveler to that perfect place of mooring like the hallowed Ark of Ra in the West!

How beautiful You are to see, and how satisfying You are to gaze upon! How beautiful to see Your flame. Welcome! You awake in peace, O Lady of the House, and the incense upon the flame is in peace. You awaken in peace, O Companion of the Perfect One! The flame of the incense is in peace, and You awaken in peace. The White Eye of Heru (Horus) is in peace, and Your countenance is provided with the god-making fragrance diffused therefrom. The incense-flame of the Eye of Heru is with You, O Goddess!

My Goddess comes forth from the West, where She is the companion of the Lord of Amentet. Though Her limbs are dark as the haze of incense smoke surrounding Her, She is clothed in dazzling white linen, with a white and red kerchief tied about Her hair, and the golden Goddess Wadjet flaring up from Her noble brow. Essence of lotus floats about Her, and Her swarthy face is as the countenance of the New Moon…a silver light falling away from its smooth edges, casting a magic lamp over all in its path. Soft are Her words, yet trailed by authority, for She is the Sister of Auset and the secret companion of Ausir…from Whose loins She gathered up a son in secret. He too comes, and the night air is suffused with their power.

The Oracle:  These are the words of the Goddess Nebet-Hut: I come from water, and yet the water from which I emerge is the Water of the Sky, where Ra in the East plunges His beetle feet, where Ptah the Father and Mother of the Gods awoke to find that in His heart existed everything that has come into existence. Lo! I am the dark body of the vault at midnight, where the ram-flesh of Ra has His battle with the serpent-demon, where the Stars go to rest but come again…where Shu and Tefnut are born and where Sokar resides in the Cavern of the Duwat.

I have embraced Ausir in secret in order to bring into being His first and secret Son, Who is in His Wrappings, from Whom the ways are opened and men go forth to their Kas. I followed after the Entourage of Ausir, and when my Lord was intoxicated with power I sought Him and loved Him, and from the passion of His body I drew forth seed…and it was from this seed that I created a child to be the living image of His Father.

Behold, I am the vessel of eternal life, for the Son Who came forth from my womb is the Lord of the Mysteries, Whose feet traverse all the secrets and upon Whom the God Djehuty has bestowed the secret knowledge. Thus they call Him, “Opener of Ways”, and it is known that He is my son…but He is also the Son of Ausir, Who passed away and yet came back to life as a man filled with the seed of god-making. And it was from His holy seed that a god came into being, the Lord of all the Mysteries, the Keeper of the Sacred West’s Portal.

Come now into my embrace, for, like Ausir, I shall lay upon you as the Great Kite, and cause you to join with your Ka, the carrier of the life beyond life…that life they call the Hallowed West. Thus did I lay upon the body of my Beloved, and cause Him to deliver His own eternal form into me, and they called Him “Binder”. And it is known that I am Mother of the Mysteries and Lady of the Secret House, Whose words are written in the vault of the night sky, when Ra the Lord of the Sky mounts the hidden path of the West and journeys down into the mouth of His mother.

Come, come again…all that has passed away shall return, and all that has perished shall be renewed in their Kas, which are the hidden fire of quickening to the one who has gone down into the hidden West. Awake, awaken…O you who have slumbered! Release yourself from your trappings and join the face of the Sun in its glory, Heru-Akhuty, Whose face glimmers like turquoise and Whose sunbeams shine like gold. Those in the Sacred West receive you, the thighs of Nuit welcome you. A glittering net of gold is cast upon the waters to bind your enemies, and I have removed your obstacles for you!

My daughters…all my daughters, listen to me! I was with my sister Auset on the riverbank at the place called ‘Life of the Two Lands’, where stood the Mansion of the Soul of Ptah, and this was the place where entered my beloved Ausir into the House of Sokar. In the midst of the waters the body of Ausir was drowned, the Great One upon His side…falling…fallling down into the darkness of the cavern. And Heru the Elder gave a great cry, and Auset the Great Enchantress gave a great cry…for Ausir our beloved was drowned in His waters!

Thus I said to Ausir, “We come, we come and we take You! We embrace your limbs, and shroud your body with the Magic of Tayet…She weaves for You the Heqa of Becoming…She weaves about You the shining locks of Your Twin Sisters…a net of Stars, Imperishable! A ladder to the Sky, Whose doors are thrown wide open for You! If You sleep, I am the one who will awaken You! If You are in darkness, I am the one who will become Your light! If You are thirsty, I am the one who shall offer You the milk of my breast! If You suffer…if You are wounded…if your two eyes become bleary…it is I who shall heal your wounds and bring back together the members of yours that have been divided. You come into being again! You come forth by day again! You emerge into the light again! I am your lover, and within my body shall your seed spring forth from the green Earth again!”

My sons…all my sons, listen to me! I embraced my brother Ausir in secret, His love swelling in my thighs and His seed holding fast in my womb. I set myself upon His loins like a great winged kite, and worked the secret of Becoming. I gathered together my Magic, nourished Heqa, and it was from this miracle that the ‘One Who Sits Upon His Mount’ came forth into the land of the living. Anpu (Anubis), You are the image of your Father Wen-Nefer, the Great God, the King of Eternity and Lord of Everlasting…the God who passes millions of years in His lifetime…King of Kings and Lord of Lords, Ruler of Rulers, the Lord of the Sacred Land! You are the hidden flame in the West, Whose burning sets at rest the violent ones…Whose Magic placates the wicked and forbids the demons from encroaching the Land of the Just.

Those who call upon You are saved from the trials of the Duat…they are not buried in darkness, nor do they know the second death. You have come from the Mount of the West shining like a newly born Star…falling to Earth like the iron of heaven…Your power is secreted within the Earth, yet mirrored in heaven at the time when Nuit swallows the body of Her own father!

My children…all my children…the Children of Geb and Nuit, listen to me! I am Nebet-Hut, Whose arms enfold you, Whose wings encircle you…Whose powers enliven your members with the fluid of life. I breathe the sacred breath that held the Heavens and the Earth fast in the beginning, from which the Gods came forth into being…from which all creeping creatures came into existence. I am one of the Imperishable Stars woven throughout the body of Nuit, casting my light eternally upon the living…eternally living as the light of the Blessed Dead. As I took the sleeping form of Ausir into my embrace, encircling Him with the Heqa of a God…so shall I embrace and encircle you…so shall I weave about you the power of a Netjer…the Heqa of living gods, which shall cast forever away the presence of death…which shall reawaken the sleeping and nourish the destitute. For I shall not suffer you to languish in the Land of the Dead forever…and the barren Earth shall spring forth green with His first fruits…the Magic of the First Occasion!

All text copyright © 2015 Rev. Ptahmassu Nofra-Uaa